SERMONS 



ON 



VARIOUS IMPORTANT SUBJECTS : 

WRITTEN PARTLY ON SUNDRY OF THE .MORE DIFFL 
CULT PASSAGES IN THE ' . 

SACRED VOLUME. ' 



» *>t>0€>€>£)€>ec* 



By Rev. ANDREW LEE, a. m. 

PASTOR OF THE NORTH CHURCH IN LISBON, CONNECTICUT, 

** I KNOW BUT-ONE BOOK, THAT CAN JUSTIFY OUR IMPLICIT AC- 
QUIESCENCE IN IT; AND ON THAT BOOK, A NOBLE DISDAIN OF 

UNDUE DEFERANCE TO PRIOR OPINION CASTS NEW AND XNES* 

TXMABLS LIGHT." Young. - 



* 




PRINTED at WORCESTER : 
By ISAIAH THOiMAS, Jun. 

Sfld by him, and by the Author, in Li/bon, Connecticut — Sold alio by faid 
Thomas & Whipple, at their Bookftore in Newbury pert. 
\CQPYRtGHT SECURED ACCORDING TO ISY.\ 
©CTQBSR. 1803. 



3X12,33 




PREFACE, 




J HAT thick darknefs overprfead the chunk 
after the irruptions of the northern barbarians, and the dejo- 
iations which they cccajioned in the Roman empire, is known 
and acknowledged. Thofe conquerors profe/Jed the religion 
cf the conquered ; but corrupted and f polled it. Like the 
new Jettlers in the kingdom oj Ephraim, they feared the 
.Lord and ferved their own gods. In thofe corruptions An- 
tichriflian error and domination originated. The tyranny 
of opinion became terrible, and long held human minds en- 
Jlaved. Few had fentiments of their own. The orders of 
the Vatican zoere received as the mandates oj heaven. But at 
iafl feme decerning ^^d intrepid mortals arofe who f aw the 
aofurdity and impiety of the reigning f up erjliti on, and dared 
to difclefe them to a wondering world ! Among thofe bold re- 
formers, Luther, Calvin and a few contemporary 7uorth~ 
ies, hold a difinguiflied rank. Greatly is the church indebt- 
ed to them for the light which they difufed, and the reforma- 
tion which they . effeSed. Bui fill the light was imperfect* 
Bark Jluides remained. This particularly appeared in the 
dogmatifm and bigotry of thefe fame reformers, who often 
prohibited further inquiries, or emendations I They had dif- 
fered from Rome, but no body ??nij} differ from them I As 
though the infallibility which they denied to another, had been 
transferred to the wf elves ! 

Too many others, and in 7no re enlightened times, 
-have difcovered a f range meafure oj the farm f pint ;,... a f pi- 
nt which hath damped inquiry and prevented improvement* 

Hence, probably, the filence of fome expoftors on 
difficult fcriptures , and the famenefs obfrvable in fome ethers 
For the complaint of the poet is not zvithoui reafon, 

" That commentators each dark paffage (him, 
And hold their farthing candle to the fufi." 

. And the famenefs which we fee infeveral writers is 
probably diSatedby fear of fingularity, and of incurring 
the charge of herefy. Minds are different. When a a 
'expofdors interpret a difficult text alike, they 
reafony have borrowed from om 



PREFACE. • 

The writer of the following pages claims no fupe* 
riority to others, either in genius or learning; but he claims 
a right to judge for himfelf in matters of faith, and thefenfc 
of fciipture, and preficmes to exercife ^-calling no man 
ma fie . He hath jound the original fcriptures, compared 
with the different tranjlaiions, to be the beji expqjition. To 
thefe he early had recourfe, and in this way formed an opin- 
ion of the meaning of fundry difficult pafjages in the volume, 
of truth. But comparing the?n afterwards with Jeveral ex- 
pofitions, perceived their meaning to have been mijlaken, ei- 
ther by thofe writers, or by himfelf. As they did not con- 
vince him that his conftruclions were erroneous, he now of- 
fers them to the public—Not as certainly devoid of error-— 
He knoios himfelf to be fallible—but as the refult of fome at- 
tention ; and as that zohich he conceives their mojl probable 
?neaning. 

On the prayer of Mofes to be blotted cut oj God's 
book-'-the wifli of Paul to be accurfedfrom Chrifl, and the 
prevalence of infidelity before the coming of the Son of Man, 
he publiflied a fummarv oj his views \ fome years ago. By 
the advice of fever al refpetled literary friends, they are now 
correcled, enlarged and inferted. On the lafi of thefe he 
wrote a. D. 1785. Subfequent events tend to confirm him in 
the fentiments then entertained. Expojitors generally confidm 
er the prayer of Mofes and the wifli of St. Paul tofland re- 
lated as exprejjions of the fame temper, and argue from the. 
one to the other. The author conceives them perfeclly for- 
eign to each other, and totally mijlaken by every expofitor he 
hath co nf ulted ; as aljo fever al of the other fenptures on 
which he hath written. 

A hint dropped, fome years ago, in ccnveifation, 
by a refpetled father* gave an opening to the writer, relative 
to one\ of the following fubjecls, and occajioned his writing 
zip on it. For the rejl, he is confcious of having borrozved 
71 no writer, except a few quotations, which are credited 
in their places. He doth not flatter himfelf that his conjlruc- 
tions of fenpture will be unwerfally received. Nor hath he 
a dejire io d: elate to others, or a zvi/h that his own views on- 
ly mould fee the light. The prefs is open to thofe who are 
fe minded. The author will read with pleafure, the. 
onJlruSions of the candid and ingenuous. But 
flures of another defer iptwn, appear, they will be 
viett >ce, and treated with neglecl. 

* R«'v. Dr. ( . . of Wind&am>- -r On 2 SamUel xii. i£. 




CONTENTS, 



SERMON I. 



Pags, 



THE Wifdom of Cod in ike Means ufcd to Propagate 

the Go/pel. o 

i Cor. i. 27, 28. — But God hath chofen the fooiifh things of 
the world to confound the wife, &c. 

SERMON II. 

The Subjecl Continued, 21 

SERMON III. 
The Declenjions oj Chrijiianity an argument of its truths 33 

Luke xviii. 8.— When the Son of Man cometh (hall he find 

faith on the earth ? 

SERMON IV, 

The Subjecl Continued. 43 

SERMON V. 

Abrams Horror oj Great Darknejs. 57 

Gen. xv. 12.- — And when the fun was going down a deep deep 
fell upon Abram, &c. 

SERMON VI. 

Divine Impartiality Conjidered. 69 

Rom. ii. 11, — For there is no refjewt of perfons with Gcd, 



vl CONTENTS, 

SERMON VIL 

Mofes* Prayer to be Blotted out of God's Book, 85 

£xod. xxx 11. 31, 32. — And Mofes returned unto the Lord, 
and faid, Oh ! this people have finned, Sec. 

SERMON VIII. 
The fame SubjeCi Continued. 96 

SERMON IX. 

at Paul's Wifk to be Accurfed from Chnjt. 108 

Rom. ix. -3. — For I could wifh that myfelf were accurfed from 

Chrift, &c. 

SERMON X. 

David 9 s Sin in the Matter of Uriah. 523 

1 Sam. xii. 13. — And David faid unto Nathan, I have finned 

againft the Lord, &c. 

S E R M O KT XI. 

The General Chara&er oj Chriflians. 140 

Gal. v. 24. — And they that are Chriil's have crucified the 
flefh with its affections, &c. 

SERMON XII. 

The Aggravated Guilt of him who delivered Chrifl to 

Pilate. 15s 

John xix, 10, 11. — Then faith Pilate unto him, Speakeft thou 

not unto me ? &c. 

SERMON XIII. 

The Triad of Peter's Love to Chrifl. 26? 

Tohn xxi. 15, 16, 17. — So when they had (lined, Jefus faith to 
Sfmon Peter, Simon, Sec. 

SERMON XIV. 

Gifts no Certain Evidence of Grace. 185 

j.— In this rejoice not that the fpirits are fubj 
unto you, but, &c. 

SERMON XV. 

Human Char aiders Determined only by Divine Decifion. 200 

1 Cc —But with me it is 1 fmall thing that I 

aid be judged c c. 



CONTENTS, vii 

SERMON XVI. 

Characters will be Difclofed and Jujlice Awarded. 21 1 

iCor. iv. 5. — Judge nothing before the time, until the Lord 
come, who both will bring, &c. 

SERMON XVII. 

God Willing that all Menjhould be Saved. 224 
1 Tim. ii. 4. — Who will have all men to be favecL — 

SERMON XVIII. 

Salak's Inquiries relative to the Service oj God, and 

Balaam's Anfwer briefly confidered. 240 

MlCAH vi. 6, 7, 8.— Wherewith mall I come before the Lord 
and bow myfelf before the high God \ &c. 

SERMON XIX. 
Confejfing Chrift an Indifpenfible Duty. 2$6 

11 Tim. ii. 12.-— If we deny him, he will deny us. 

SERMON XX. 
The Fear which terminates in the Second Death. 26f 

Rev. xxi. 8, — The fearful — mail have their part in the lake, 
which burnetii with fire, &c. 

SERMON XXI. 

The Ends oj Family hiftitution, with Obfervations qu 

the Importance of Education. 2%Z 

Ma l. ii. 15. — And did he not make one ? Yet had he the refi- 
due of the Spirit, &c. 

SERMON XXIL 

Parental Duties Confidered and Urged— from the fame. 

Text. 291 

SERMON XXIII. 
The BleJJing of God on Filial Piety. 302 

Jer, xxxv. 19. — Therefore thus faith the Lord — Jonadab, the 
fon of Rechab fhall not want a man, &c. 

SERMON XXIV. 

The CharaBer and Supports of Widows Indeed. 319 

1 Tim, v, 5* — Now /lie that is a widow indeed and defolate, 
trufteth in God, &c. 



viix CONTENTS, 

SERMON XXV. 

The, G pod Man Ufeful in Life and Happy in Death. 33$ 

Fsal. xxxvii. 37* — Mark the perfect man and behold the up- 
right ; for the end of that man is peace. 

SERMON XXVL 

Departed Saints Fellow Servants with thofe on Earth 344 

REV.»xxii. 9. — I am thy fellow fervant,and of thy brethren the 

prophets—. 

SERMON XXVII. 

The Subje£l Continued. 355 

SERMON XXVIII. 

The Danger of Deviating from Divine Injlitutions. 366 
Col. ii. 8 Beware led any man fpoil you through Philofo- 

-yf£*¥~axu& vnin deceit, &?c_ 

SERMON XXIX. 

The Sins of Communities Noted and PuniJIied. 385 

MAT. xxiii. 36 Verily I fay unto you, all thefe things fhatt 

come upon this generation. 








**m 



L EE's 

RMONS. 




><?&?(?0<?&0J> 



SERMON I. 

*£he Wisdom of God in the means used to prop' 
agate the Gospeh 



"^ 



-l Corinthians, i. 27, 28. 

But God hath chosen the foolish things of the. world to con- 
found the wise ; and God hath chosen the weal things of 
the world to confound the things which are mighty ; and 
base things of the world, and things which are despised, 
hath God chosen, and things which are not, to bring t* 
nought things that are.* 

HE mercy promifedto the fa- 
thers" was Chrift, the Savior. 
That " the defire of all na- 
tions fhould come/' was a 
predi&ion of his incarnation ; 
and his entrance here was an- 
nounced by a heavenly mef- 
fenger, with, "Behold, I bring 
you glad tidings of great joy — to all people/* 

j * The two dilcourfes on this text were originally one, and preached before 
Windham AiTociation. at Thompibn, October Seilion, 1798. r oiriS 

•f the ideas which they contain, may have been iuggefied byreading Pa 
idencesof Chriftianity ; but as the author had not that book in his poffeflion 
When he wrote oh this fubjeft, he is no: able particularly to giv« Jcdit *• 
that excellent writer, if here his due, 

B 




io The wifdom of God in the means [Serm. i. 

Yet " when he came to his own, his own received 
him not !" To many he hath been " a (lone of 
ftumbling, and a rock of offence !" 

The defign and tendency of chriftianity are 
moil benevolent; but being oppofed to men's lulls, 
which rule in their members, all the malevolence 
of depravity hath been excited againfl it. Jews and 
Gentiles united in the opposition. " The kings of 
the earth flood up and the rulers were gathered to- 
gether againll the Lord, and againfl his Chrifl— 
both Herod and Pontius Pilate, with the Gen. 
tiles, and the people of Ifrael/* 

The Chriftian religion did not creep into the 
world in the dark. It firfl appeared at an enlight- 
ened period, and among the mofl enlightened of 
the nations. The fciences derived from conquered 
Greece, had been improved at Rome, and com- 
municated to its dependencies. Syria was then a 
province of the Empire. Every movement in Ju. 
dea was obferved and reported at the metropolis^ 
The crucifixion of our Savior was fan£Honed by a 
Roman deputy ; andtheperfecuted Chriftians were 
allowed an appeal to Caefar. Soon, therefore, 
did the religion of Jefus make its way to Rome. 

The power of Rome had alfo reached its acme ; 
and as the fpirit of Chriftianity was diverfe from 
that of the world, the learning and power of the 
Empire foon combined againfl it. That this reli- 
gion would becrufhedandvanifh away as a dream 
of the night, was generally expe&ed. 

Every circumftance feemed to indicate fuch an 
event. Thofe reputed wife, confidered the gofpel 



Serm. i.] ufed to propagate the Go/pel. it 

fcheme as foolifhnefs ; and the inftruments which 
were chofen to propagate it were thought to be 
weak and contemptible, It was alfo obferved to 
fpread chiefly among the lower orders of men, who 
had not the advantages of literature, nor beenin- 
nitiated in the myfteries of Judaifm, all which 
ferved to infpire its enemies with confidence^ that 
it would foon come to nought. 

The apoftle takes notice, in the context, of the 
contempt then fo generally poured on Chnftianity, 
and declares the wifdomof God in thepermiffion 
of it. He alfo predi&s the triumph of the crofs ; 
efpecially over the powers then combined againfi 
it — predictions which were afterwards fulfilled : 
For thofe powers were all fubdued and humbled, 
and Chrift and the gofpel exalted. The Chriftian 
religion was openly profeffed, and became the mod 
reputable religion in many countries ; particular- 
ly in Syria and at Rome and its numerous provin- 
ces ; and by the means then ordered of God. This 
is the fpirit of the text— God hath chofen the foolijli 
things of the world to confound the wife, and the weak 
things of the world to confound the mighty, (3c. 

In difcufling the fubjeft, we fhall confider the 
means ufed to propagate the gofpel — the oppofition 
made againfi it — and the wifdom of God in the choice 
of the means ; which will bring up to view fome 
of the objefitions which have been made againft 
the truth of the gofpel. 

In treating of the means ufed to propagate the 
gofpel. we pafs over the preaching and miracles 
of Chrift, and the wonders which took place at his 



is The wifdom of God in the means ^Serm. jl. 

death and refurre&ion. Thefe were known to the 
Jews, and rendered them inexcufeablein negle£ling 
fo great faivation ; but they preceded fending the 
gofpel to the gentiles, and the means ufed tofpread 
it among them. The apoftle had no reference to 
Chrift, or any thing done or fuffered by him, when 
he fpakeof the foolifh and weak, andbafe things,xx{t& 
of God, to confound, thoft which are wife and mighty. 
He fpake only with reference to the inftruments 
which were chofen to carry the gofpel abroad and 
perfuade the nations of the earth to receive it, 

God hath all creatures at his command ; he 
hath power to prefs the mod reludant into his 
fervice, and to compel them to bear his meffages, 
and execute his orders; as we fee in the cafe of 
Balaam and Jonah. God can make ufe of men 
tojthis end, either by reconciling them to himfelf 5 
vmd attaching them to his interefl, or by overrul- 
ing their corrupt and vicious defigns to efFeft his 
holy purpofes, without their confent or knowledge. 
jVIoil of the prophets were brought into his views, 
and made defirous to honor him. Many Pagan 
princes, and others, who knew him not, were yet 
made inftrumental in doing his pleafure and exe« 
cuting his defigns. The divine fovereign never 
wants for agents to accomplish his purpofes. He 
fitteth on the circle of the heavens, and orders 
the affairs of the univerfe in fuch a manner as to 
do his pleafure. " None can" flay his hand." 
Whether the agents which he employs are willing 
or unwilling, mean fo, or not, is of no importance 
relative to the event. " His purpofes fland, and 



Serm. I.] ufed to propagate the Gofpel. 13 

the thoughts of his heart to all generations." The 
attempts of creatures to reverfe his orders, and 
defeat his decrees, only help to their accomplifh- 
ment. This was particularly the cafe refpe£iing 
the meafures adopted by the enemies of Chriltian- 
ity to prevent its fpreading in the world. 

The perfons chofen of God and fent forth to 
propagate the religion of Chjift, were fuch as hu- 
man wifdom would have judged very unfuitable. 
Twelve poor, defpifed, illiterate men, were called 
to be apoftles ; — mod of them were fifhermen. 
One was a publican ; a colleftor of the Roman 
tribute, which had been imppfed on the Jews as a 
conquered people. An employment fo odious, 
that vile perfons, regardlefs of chara&er, would 
pnly accept it. Such men we fhould judge ex- 
ceedingly unfit for minifters of religion, and not 
likely to fucceed in making converts to it. Yet 
fuch were thofe who were appointed of God, to be 
prime minifters in the Chriftian church ! Such 
the men who were fent forth to change the form 
and adminiftration of Judaifm, and overthrow 
the fyftems of Paganifm, rendered venerable by a 
general eftablifhment, and the religious reverence 
of ages. The Jews' religion was from God ; who 
had given abundant evidence of its divine origin. 
This Chrift came not to deftroy. But its external 
adminiftration was to be changed ; and in the ap- 
prehenfion of mod of thofe who profeffed it, it 
was no lefs oppofed to the gofpel fcheme, than 
Paganifm. No others had greater enmity to 
phriftianity than the Jews, or entered into the op- 



14 The wifiom of God in the means £Serm. i. 

pofition with warmer ?eal. They commonly 
flood foremoft, and ftirred up the Gentiles againft 
it, and often with fuccefs. 

In treating of the means ufed to propagate the 
gofpel, we may obferve the powers imparted to 
thofe who were employed in the work. Thefe 
were not fuch as human wifdom would have 
chofen. " Their weapons were not carnal, though 
mighty through God/' They had none at their 
command, prepared topunifh thofe who would not 
receive them, or the dodlrines which they inculcated 
— none to retaliate injuries done them. To abufe 
they had nothing to oppofe, except a patient ex. 
hibition of his temper, who " when he was revil- 
ed, reviled not again, when hefuffered threatened 
not, committing himfelf to him who judgeth 
righteoufly/'and praying for his murderers on the 
crofs. 

False religions have often been propagated with 
the fword — particularly that of Mahomet, and 
the Romifh corruptions of Chriflianity. Thefe, 
efpecially the latter, were urged with every fpecies 
of cruelty — a mode of attempting to profelyte, I 
evincive of human folly^. Arguments totally di- 
verfe are requifite to enlighten the mind and pro- 
dace conviction of a divine miffion. With thefe 
came the apoftles of the Lamb. They were " en- 
dowed with power from on high ;" and forbidden 
of their Lord to enter on their miniflry until it 
was conferred upon them. This wasaccompliflied 
on the day of Pentecoft. 



Serm. i.] ufed to propagate the Go/pel. 15 

They had been previoufly convinced of Chrifl's 
truth. They feemed indeed to waver when he 
fuffered, but his refurre&ion, the opportunities 
which they had with him after that event, and his 
afcenfion, which they had witneffed, mufi have 
removed every doubt. But this did not qualify 
them for their work. It did not furnifh them 
with means to convince others, who had not wit- 
neffedthofe things. But when the Holy Ghoft 
came upon them, on that memorable occafion, 
they were furnifhed. The gift of miracles was 
then, more abundantly than before, imparted to 
them. In fome refpefts, new, and very neceffary 
communications were then made to them — partic- 
ularly that of fpeaking with tongues, which at 
once carried evidence of their divine miffion, and 
enabled them to " go into all the world and preach 
the gofpel to every creature." This was the order 
of their Lord, but devoid of this gift they could 
not have obeyed it. 

This gift, as imparted to them, feems to have 
carried greater evidence of their truth, than their 
barely fpeaking all languages. Men out of every 
nation heard them fpeak on the day of Pentecoft, 
" every man in his own tongue !" Therefore were 
they amazed, and convinced that theapoftles were 
fent of God and that the gofpel was of heavenly 
derivation. 

Those heralds of gofpel grace were alfo infpired 
with courage to fpeak boldly in the name and 
caufe of Chrift, nothing terrified by their enemies; 
and " when brought before kings and rulers for 



i6 The wifdom of God in the means [Sz rm. i: 

his fake, a mouth and wifdom were given them, 
which all their adverfaries were unable to gainfay 
or refift. ,> 

Such were the means ufed of God to propagate 
the gofpel — fuch the agents whom he employed 
and fuch their qualifications. 

We are next to confider the oppofition which 
was made to its propagation. 

Various circumftances combined the world a- 
gainft it. So far as Chriftianity prevailed, every 
other religion muft fall. No other could ftand 
in connexion with it. The Jewifh was not to be 
overthrown ; but fuch changes were to take place 
in its outward form, that thofe who did not know 
it to be typical of abetter difpenfation, confider- 
ed it as included in the general profcription ; as 
doomed to deftru&ion if Chriftianity prevailed* 
Againft Stephen that was a principal charge — " We 
have heard him fay, that this Jefus, fhall change 
the cufloms which Mofes hath delivered us." 

The different fy items of Paganifm were not op- 
pofed to one another, as they were to that of the 
gofpel. They admitted a plurality of Gods — ■ 
fome fuperior — others fubordinate. They confid- 
ed them not only as holding different ranks, but 
as reigning over different countries and nations. 
If one of their fyflems was true another might be 
fo. But Chriftianity admitted only " one God, 
and one Mediator between God and man, the man 
Chrift Jefus." It declared that all others who had 
been called Gods and worfhiped as fuch, were not 
Gods — that thofe who facrificed to them, facrificed 



Serm. i.J lifed to propagate the Go/pel. if 

to demons — and it denounced utter, eternal ruin 
againft thofe who did not forfake them and ac* 
knowledge Jehovah. Thofe peculiarities, apait 
from the nature of this religion, which is oppofed 
to the lufts of men which rule in their members* 
would, of courfe, unite the world againft it* 
ihofe of every other religion would make a com- 
mon intereft in oppofing this, which had fellow- 
fhip with none of them, but tended to their entire 
fubverfion and utter ruin. And it is a fa£i, that 
the world did unite againft the religion of Jefus* 
and againft thofe whom he had appointed to in- 
culcate it. Chriftianity then appeared devoid of 
fupport — the oppoGtion to have every thing ori 
its fide. Chrift's followers were a little flock> 
deftitute of power or learning, and in the world's 
view utterly contemptible. Rome> the miftrefs of 
the world, had reached the fummit of her great- 
hefs ; and fhe foon turned all her power againft 
the feeble band, who were laboring to diifufe the 
knowledge of Chrift, and calling men from dumb 
idols, to ferve the living God, 

To the eye of man how unequal the conteft ? 
Had not thofe followers of the Lamb been allur- 
ed that their redeemer lived— that he was divine — 
thathe was with them, and would bewith them, they 
would have declined a conteft with thofe before 
whom the world trembled. But they entered, un- 
difmayed on the work affigned them, went through 
with and completed ii ! They proipered in that to 
which they were fent. This had never been done 
had not God been with them ; for none of the ad- 
vantages pofleffed by their enemies were negle&ed, 
C 



i8 The wifdom of God in the means [Serm. i* 

The firft effefis of enmity to Chriftianity were 
directed againft Chrift's perfon. He had been for 
fome time teaching and doing miracles in Judea, 
and numbers had attached themfelves to him. 
They confidered him as a \ prophet mighty in 
i: word and deed/' Some who witneffed his 
mighty works, exclaimed, " When Chrift cometh 
will he do more miracles than thefe which this man 
hath done ?" Others, u Is not this the Chrift ?" 

These movements Smong the Jews drew the at- 
tention of their rulers, and raifed them to oppofi- 
tion. A humble, fuffering Savior, did not fuit 
their pride and lufl of power. They looked for a 
temporal deliverer, who would lead them to vifto- 
ry, and fubdue under them, the powers which 
held them in fubje£tion. No other would 
they receive as the Meflias. As foon, there- 
fore, as the fame of Jefus began to fpread a- 
broad, and numbers treated him with refpeft, 
they refolved to deftroy him. At the feaft 
of the paffover, which called all the males of If- 
rael to Jerufalem, they caufed him to be appre- 
hended — tried him in their great council — con- 
demned him to death 5 and importuned the Roman 
governor to fentence him to the crofs, as a rebel a- 
gainfl Caefar. The charge was not fupported — 
Chrift did not afpire to temporal dominion — "his 
kingdom was not of this world." The governor 
declared him not guilty. Had Chrift, like the A- 
rabian deceiver, which afterwards arofe, affumed the j 
fword, masked his way with blood and carnage, the 
Jews would have bid him welcome, and flocked to 



Serm. i.] ufsd to propagate the Go/pel. 19 

his ftandard. Then he might have been denominat- 
ed a rebel againft Casfar. But nothing of this na- 
ture was found upon him. Therefore were the Jews 
his enemies ; but the imperial magiftrate "found 
no fault in him j tf though pevfuaded to confent 
to his death. 

But though fuch were the temper and views of 
the Romans refpefting Chrift, at the time of his-fuf. 
ferings, they were different when his minifters 
went forth to fet up his religion, When the 
nature of Chriftianity was difcovered, and it 
appeared appofed to Paganifm, and tending to its 
definition, the Roman chieftains, who had been 
taught to venerate their Gods, and claimed ta 
be high priefts of the national religion, entered 
with zeal into the views of ChrifTs enemies, and 
reared the ftandard againft his followers. All 
their powers were exerted tocrulh the caufe of the 
divine Immanuel. Ten general perfections are 
faid to have been raifed againft the Chriftians ; 
and myriads of the faithful to have been facrific- 
ed to heathen malice and bigotry. 

Neither were thefe the only enemies of Chrift. 
The learning of the age was applied to confound 
his followers. The fophiitry of Grecian meta- 
phyfics direfted againft his unlettered difciples. 
Who could have expected Chrift's little flock:, 
devoid of every worldly advantage, to have main- 
tained their ground againft fuch formidable ene- 
mies ? Who, judging by the rules of man's judg- 
ment, have entertained a fufpicion that they would 
$ot foon be driven from the field ? But their 



20 The wifdom of God, &c* £Serm. 1« 

caufe was that of God. Heaven was on their fide. 
" In vain did the heathen rage and the people 
imagine vain things. He who fitteth in the hea- 
vmS) laughed ; the Lord had them in derifion." 



^•- ; 



AV 














SERMON II. 

tfbe Wisdom of God in the means ufed for prop- 
agating the GospeL 

% Corinthians i. 27, 28- 

But God hath chosen the foolish things of the world to con* 
found the wise ; and God hath chosen the weak things of 
the world to confound the things which are mighty ; and 
base things of the world, and things which are despised, 
katk God chosen, and things which are not, to bring to 
nought things that are. 

IN the preceding difcourfe we took a fummary 
view of the means ufed of God to propagate the 
gofpel, and of the oppofition made to its propa- 
gation. 

We are now to confider the wifdom of God in 
the choice of means to this end ; which will bring 
up to our view fome of theobjeftions which have 
been made againft the truth of the gofpel. 

That the gofpel is from God, and the means 
ufed to propagate it of his appointment, are from 
fundry confiderations, apparent — particularly 
from the miracles wrought by Chrift and by his 
difciples, who went forth in his name. Conclu- 
five was the reafoning of Nicodemus — " Rabbi, 
we know that thou art a teacher come from God ; 



22 The wifdom of God in the means [Serm. 2. 

for no man can do thefe miracles that thou doeft 2 
except God be with him/* God, who is perfect 
in wifdom, would choofe no improper or unfuita. 
ble means. Their wifdom might not at firft ap- 
pear to men. It did not at firft appear. The 
world cried folly and weaknefs. But " the fool- 
ifhnefs of God is wifer than men ; and the weak*, 
nefs of God is ft-ronger than men/' 

In God's hand any means are fufficient to ef~ 
feft his defigfts. The rod of Mofes, when ftretch<? 
ed out by divine order, availed to bring all thole 
plagues an Egypt, by which God made himfelf 
known and feared. When Ifrael left that land, ii 
availed to open them a paffage through the fea j 
and afterwards to bring back its waters to the dek 
tru6lionof their enemies. 

Could we fee no fitnefs in divine appointments, 
we Ihould remember that " we are of yefterday 
and know nothing/' and not dare to arraign di- 
vine wifdom, or charge folly on God. But in the 
cafe before us, his wifdom is in many refpe£ls dift 
cernable, as will appear from a confideration of 
fome of the obje&ions which are made againft the 
gofpei, and againft the means appointed of God to, 
propagate it. 

One of the obje6Hons is taken from the fup- 
pofed unfuitablenefs of the means. Confidered 
in itfelf this made an obje&ion. It is faid the all- 
wife God w r ould not have appointed them — that to 
appoint a company of poor, defpifed, ignorant 
fiftiermen, as prime minifters of a religion, is fuffi- 
cient to prove that it is not from God, who au 



Serm. 2.] ufed to propagate the GofpeL 23 

ways ufeth the beft means and moft fuitable in- 
ftruments. 

It is notftrange that this fhould have been ob- 
je£ted at the beginning of the gofpel day, be- 
fore any effect of the apoftles labors appeared. 
It is a natural objection for the proud, who thought 
themfelves the beft judges of wifdom and propriety, 
to have made at that day. But it comes with 
an ill grace from modern infidels, who cannot de. 
ny that Chriltianity triumphed over the power and 
learning of the world combined againft it, though 
fuch means only were ufed to propagate it — fuch 
weak inftruments employed in it. Naaman, the 
Syrian, reafoned atfirillike one of thefe objeftors, 
but the fuccefs which attended the prophets direc- 
tions convinced him of his error. Why has not 
the fame the like effe£l on thefe ? Surely, " had 
this counfel been of men, it would have come to 
nought/' Under the circumftances in which 
Chriftianity made its appearance, it would have 
been eafily overthrown ; but the power of the 
world could not overthrow it, or prevent it from 
fpreading far and wide. It continued— it profper. 
ed — and every oppofmg fyftem fell before it. 
Means and inftruments which human wifdom 
would have judged moft fuitable, could have done 
no more. The fuccefs of meafures in a conteii 
like this, proves their fitnefs. 

Under this head it is further objefted that the 
firft minifters of the gofpel were ignorant of the 
arts andfciences cultivated by the poliftied nations 
of the age — that therefore, they were defpifed, ef~ 
pecially by the Greeks, 



S4 The rvifdom of God in the means [Serm, & 

Despised they might be by thofe who "profef- 
fing themfelves wife had become fools." Yet 
they had all the knowledge which their work re- 
quired imparted to them from above. The lan- 
guage of the fchools would have been ill adapted 
to the fimplicity of the gofpel. It would have 
been unintelligible to many of thofe to whom the 
gofpel was fent. The gofpel offers falvaition to 
the unlearned, equally as to the learned — fhould 
be expreffed, therefore, in language eafy to be un- 
derftood. Had the apoftles and evangelifts ufed 
the abftrufe language of the fchoolmen, to many 
they would have fpoken in an unknown tongue. 
Had the fcriptures been written in fuch language, 
they would have been much more obfcure than 
they now are. 

Though the gofpel is plainly written, it may be 
rendered dark and myfterious, by a metaphyfie 
drefs. It is a peculiar excellency of the fcriptures 
that they are moftly written in the plain language 
of common fenfe — fo plainly, that M he may run 
who readeth them." 

Two of the New Teftament writers were men 
of letters, Paul and Luke ; and we find more ob- 
fcurity in their writings, efpeciaily thofe of the 
former, occafioned by allufions to the fciences 
and ufages of the age, than in the other writers of 
that holy book* The Apocalypfe is indeed ab- 
ftrufe, but this is not occafioned by the language, 
which is plain, but by the fubje6t. That book is 
chiefly prophetic; and therefore exprefied in 
the metaphors of prophetic ftyle. Prophecy is 



Sfrm. 2.3 ufed to propagate the GofpeL 25 

not generally defigned to be fully uriderftood, till 
explained by the accomplifhment. 

To take occafion from thofe who might objeft 
to the illiterate chara&er of primitive gofpel min„ 
ifters, a Paul, and a Luke were found among 
them ; but neither of them was among thofe firlt 
called to the Chriftiari miniftry. Thole firfl; fend 
forth to preach the gofpel were unlearned men. 
The great truths of the gofpel had been taught, and 
many had received them before thefe (efpeciailjr 
St. Paul) had become believers — that the faith of 
the firft followers of Chrift, might appear, " not 
to ft and in the wifdorh of men, but in power p£ 
God/' . t 

Hajd the primitive miniftry been learned philo- 
fophers, or renowned rhetoricians,fufpicions mighe 
have ariferi that mankind had been deceived, thafi 
they had been bewildered by the fubtilty of fcience^ 
or charmed by the fafcinatirig power of eloquence^ 
into the belief of a fchem6 which they did notun- 
derftandw This cannot be fufpefted when the chat - 
after of the firft Christian minifters is confidered s 
and the progrefs which had been made in propa- 
gating the gofpel, before any of the learned were 
joined as their aflBftants in the work. 

The propriety of the gofpel method, may be 
farther argued from the nature of the gofpel a 
Wifdom of words is not rieceffary to communicate 
gofpel truths, or deep penetration, fufficiently to 
underftand them. It was a remark of the a'poftle 
" that riot many wife men after the flefh, riot many 
mighty, not many noble, were called/' The f^sae 
D 



2 5 The wifctom of God in the means [Serm. §> 

obfervation may yet be made. People of plaid 
common fenfe more often receive the gofpel, and 
favor the things of true religion, than thofe who 
affe&i fuperior powers, and to underftand alt 
inyfteries. Thofe who are wife in their own imag- 
inations, often reje£l the counfel of God againft 
ihemfelves, and put from them offered falvation. 
The manner in which the apoftles and their 
fellow laborers preached the gofpel, hath alfo beeii 
dbje&ed to as unwife. Their preaching was chief- 
ly a plaift unafFefted exhibition of truth, laid be- 
fore thofe w r ho heard them, and left with them. 
To produce faith in Chrift, they declared the 
time, place and circumftances of his birth, refer- 
ring to the prophecies which foretold them — de- 
clared the concurring teftimonies of angels and 
ihfpired perfons, who gave witnefs for him— ex- 
hibited fketches of his life — his teaching — hismir~ 
acles — declared his prediQion of his own death, 
with the manner, time, a;nd place — alfo of his ref~ 
urre£iion on the third day, and the fulfilment of 
thofe predictions. They referred to his foretelling 
Peter's fall and recovery ; Judas' treachery and 
end, with the events which followed — they refer, 
red alfo to Chrifi's teaching and miracles— to thofe 
which attended his fufferings and refurrefltion— 
they adduced the evidence which they had of his 
death and refurreftion — declared the opportuni- 
ties which they had with him after his pafiion™ 
theinflru&ions they received from him — the orders 
which he gave them, and his afcenfion from the 
mount of Olives, of which they were witneffeSj 
" confirming their words with figns following/*' 



Serm. 2.] itfei to propagate the Gofpel. 27 

To perfuade men to receive and obey the gof« 
pel, they declared the confequences to thofe who 
received, and to thofe who rejected it — that the 
fame Jefus who had died on the crofs, was appoint- 
ed by the Father, " to be the Judge of quick and 
dead — that he would come again in like manner 
as he had gone away — that all mankind muft ap- 
pear before his judgment feat to give an account 
of themfelves, and receive the deeds done in the 
body/' that thofe who flee for refuge to the hope of 
the gofpel, will find mercy, and be made forever 
happy with God, but thofq who negle££ the gofpel 
will be fent away into everlafting punifhment. 

Such interefting truths, thofe minifters of 
Chrift laid before mankind, and left with them 
for their eonfideration. But they ufed no rheto- 
ric to imprefs them. Neither did they appeal to 
the paiTions of their hearers ; in which they fol- 
lowed the pattern fet them by their Lord, 
who c: did not drive, nor cry, nor caufe any man 
to hear his voice in the ftreets."- With only a fair 
ftatement of thefe truths,, accompanied with the 
offer of " mercy and grace to help in time of 
need/' they left mankind to choofe for themfelves 
ajcd abide the confequences. 

This fome have thought an improper manner of 
calling men into the kingdom of Chrift ; that had 
they been more pathetic in their addreffes, and 
more argumentative in their applications, they 
would have labored with more effe£l ; that this 
plain and Ample method is unworthy of God, and 
not likely to be from him. 



2.8 The rvijdom of God in the rmans [Serm. s. 

- • 

If we'^confider the nature and deiign of Chrif- 
fianity, fuch objections will have little weight. 
It is not the defign of heaven to compel men to 
obey the gofpel, or to drive therp to an unwilling 
fubmiffion to Chrift. If an exhibition of gofpel 
truth and beauty, and the confequences of receiv- 
ing or rejecting its overtures, are difregarded ; if 
men refufe, by thefe means to be perfuaded, they 
are left, and the confequences follow. To people 
of fober fenfe, this method appears rational. It 
is not probable that thofe who are not thus prevail- 
ed with to embrace the gofpel, would in any 
other way be made Chriftians indeed. People who 
are frightened into religion feldom perfevere. 
Neither do thofe whofe paflions are fo inflam- 
ed that they appear, for a time, in ecftafies. 
When their paflions fubfide, they grow cool, an4 
their religion dies. If the great truths of religion, 
laid before men, ss was done by Chrift and his a- 
poftles, do not avail to render them rationally and 
Cncerely religious, little value is to be put on 
thofe heats of imagination, which produce tempo- 
rary raptures, and fet fome on fire in religion. 
Such ardent love doth not abide ; it foon cool?, 
and commonly leaves thofe who had been the 
fubjefts of it no better than it found them, and 
but too often much worfe. 

But while fomeobje6i to the fimplicity of the 
gofpel, and to the plain language and addrefs 
of the primitive mini (try, others are offended at 
the myfteries in the Chriflian fyftem. " Who 
can underftand fome things contained in what i$ 






Serm. 2.] vf^J. to propagate the GofpeL 29 

called a revelation ? And what valuable ends can 
be anfwered by a revelation which is unintelligi- 
ble ? fay thefe objeftors. 

But, thofe points in the Chriftian fcheme, 
which are too deep for human cornprehenfion, do 
not relate to pra&ice. All required, in relation 
to them, is an affent to their truth, on the credit 
of God's word. This is neither difficult nor un. 
reafonable. 

Perhaps with only huipan powers, it may be 
impoffible to comprehend thofe fubje6is which are 
left my fieri ous in divine revelation ; but are they 
incredible if God hath declared them ? Few would 
be the articles of our creed, did we admit the be- 
lief of nothing which we do not underftand. We 
carry myfteries in ourfelves* We are compound- 
ed of foul and body, but who explain the connex- 
ion ; tell us the effence of either the one or the 
other, or define the principles on which the foul 
commands the body ? We are loft in ourfelves, 
and in all the obje6ts which furround us. 

Whatever God hath declared, we are bound 
to believe becaufe he hath declared it ; and what- 
ever he hath enjoined, we are bound to do becaufe 
he hath enjoined it, though the reafons of his in- j 
iun£iions mav not be revealed. God is under no 
obligations to explain matters to us. •" God is 
greater than man. Why doll thou ftrive with him ? 
He giveth not account of his matters/* 

Others objeft becaufe the Gofpel is not fent to 
all nations. That God ftiould be fuppofed to 
communicate it to fome, and not to others, they 



go The zvifdom of Cod in the means [Se rm. 2. 

allege to be unreasonable, and fufficient to def- 
troy its credit ; efpecially, as the book which 
claims to be a revelation teacheth that " there is 
no refpefit of perfons with God/' 

That God makes his creatures to differ re- 
fpe£iing talents and advantages, is a truth not to be 
denied. Thofe who on this account, objeQ; to the 
truth of the gofpel, will not deny it. If God 
makes differences refpefling every thing elfe, why 
not refpe6ting religion ? Where is the injuftice or 
impropriety of trying forne with gofpeladvanta* 
ges ; others only with the light of nature ? If re- 
quirements vary with betruftmepts, none have 
reafon to complain ; and that this is the cafe is 
plainly the language of revelation,* 

With equal reafon might the hand of God in 
creation be denied, becaufe different grades arq 
found among creatures, and fome have greatly the 
advantage over others ; and in providence be- 
caufe its diftributions are unequal. That thefe 
inequalities are obfervahle, and that they are 
the work of God, will be acknowledged by all 
who believe the being of a God, and his prov- 
idential government. If any are difpofed to call 
thefe in queflion, we turn from them. To reafon 
with them would be in vain. " That which may 
be known of God is manifefl in them; for God 
hath (hewed it unto them. For the invifible 
things of him, from the creation of the world, are 
clearly feen, being underftood by the things that 
are made, even his eternal power and Godhead ; 
fo that they are without excufe." 

*■ Vid. Difcourfe on Romans, ii, 1 1. 



Serm. 2»] ufed to propagate the GofpeL 31 

A scoffing age may cry out againft Chrifiiani- 
ty. To fame it may be a " Humbling block; tooth- 
srs foolifhnefs." Men may exclaim againft thegofpe! 3 
and againft the doftrines and duties of it, and the 
means which have been ufed of God to propagate 
it. Still " the foolifhnefs of God is wifer than 
men,andtheweaknefs of God is ftronger than men." 
So it hath been in times pad ; foit will be in times to 
come. Thefoolijh, the weak and bafe things of the 
[ world, have confounded and brought to nought, all the 
world termed wife, and great, and mighty. 

Imperial Rome at the fummit of her greatnefs 5 
could not crufh the caufe of him who died on CaL* 
vary ! " Had this counfel or work been of men, it 
would have come to nought/* Probably the 
■name of Jefus, would long ere now have perifhed 
from the earth. But all his enemies cuuld do 
nothing effeflually againft him. They could on- 
ly do " what God's counfel had determined to be 
done. 

Christianity hath itill its enemies ; of the 
fame charafter with thofe of old. They have o- 
verthrown the faith of fome. Others they may 
ieduce. That " fcofifers Ihould arife, in the laii 
days walking after their own lufts ; that feme 
fhould deny the Lord that bought them, and that 

^ny fhould follow their pernicious ways." were 
foretold by an infpired apoftle, and u they turn to 

for a teftimony/* 

We are called a Chriftian people. " If we be- 
e the gofpel, happy are we if we obey it." 

te generality profefs to believe it. But how is it 



$2 The zvifdom of God, (3c; [Serm. i: 

received ? Do not many negleft it ? Do not fome 
who affent to its truth, "go their way to their 
farms, or their merchandize/' regardlefs of it, 
neither confeffing Chrift before men, uor feeking 
an intereft in him? 

If the gofpel is from God, to fuch negleclers of 
the grace it offers, it muft be " a favor of death 
unto death I" And is not their number great ? 
Doth it not increafe from year to year, from age to 
age ? To thofe who are taken up with fenfual pleas- 
ures, and with minding only earthly things, St. Paul 
would fay " even weeping you are enemies to the 
crofs of Chrift, and your end will be deftru&ion." 

Let us be perfuaded to bring home thefe con- 
federations to ourfelves. We are deeply interefted 
in them. " The fecrets of our hearts will ere long 
be judged by the gofpel of Chrift/' To thofe who 
will not receive and obey the gofpel, we have on- 
ly to fay,-" Notwithftanding, be ye fure of this, 
that the Kingdom of God is come nigh unto you/ ; 








SERMON III. 



*fhe Declensions of Christianity > an Argument 
of its Truth. 



m 



Luke xviii. 8. 

When the Son of man cometh, shall he find faith on the 

earth ? 

* JliE that believeth and is baptized fhallbefav. 
ed ; but be that believeth not fhall be damned/* 
So teftified the rifen Savior. Faith is made a 
condition of falvation. But God requires only a 
reafonable fervice. He mull then have given evi- 
dence of the truth to which he requires affent. He 
hath given it abundantly. Chriftians " are com* 
paHed about with a cloud of witneffes." 

The proofs of Chriftianity are of two kinds ; 
external and internal. Both are ftrong. United 
hey leave infidelity without excufe. 

Of external, the chief are miracles and proph. 
cy. Miracles carried convi£lion to behold. 
is ; and were deligned to give credibility to fpe- 
ial meifengers. Prophecy is a (landing evi* 
lence, by which teftimony is borne to the truth 
|f revelatipn ; yea, it is a growing evidence, 
^hich gains ftrength by every fulfilment 
E 



34 The Declenfions of Chrijlianity, [Serm, 3. 

s Some may envy thofe who lived in the age of 
miracles, fuppofmg theq? fufficient to banifh every 
doubt. But the proof arifing from the fulfilment 
of prophecy, which we enjoy above them, is equal, 
if not fuperior to theirs* 

The prophecies contain (ketches of the hiftor/ 
of man, and of the plan of providence, from their 
refpeflive dates to the end of the world. Thofe 
which relate to the decknjtons of religion, which were 
to take place under the gofpel difpenfation, will now 
only be confidered. 

From thofe declenfiofis, arguments are drawn 
againft the truth of Chriftianity. iC Was Ghrift- 
ianity from God, he would verify the declaration 
made by him w r ho claimed to be his Son. The 
gates of Hell fh all not prevail againfl it. But they 
do prevail. What was once faid of its author, 
Behold the world is gone after him, will now apply 
to its enemy. This religion is not therefore from 
God, but of man's device. Propt up as it is, by 
human laws, and fupported by " the powers that 
be/' it totters towards ruin. Left to itfelf, it 
w r ould foon fall and come to nought." 

Such are the proud vauntings of infidelity, 
when tc iniquity abounds and the love of many 
waxeth cold/' So when Chrifthungon the crofs, 
and when he flept in the tomb, ignorant of 
confequences, his difciples " wept and lamented, 
and the world rejoiced ;" but the time was fhort. 
Soon the world was confounded, and the " far- 
rows of his difciples was turned into joy/' 

If the declenfions which we witnefs, are fore- 
fold in fcripture, they are no occafion of furprize.] 



11 



Serm. 3.3 an Argument of its Truth. 35 

Yea, inftead of weakening our faith, they may 
reafonably increafe it. And when we conGder 
the afTurances given us, that thefe declenfions 
were to antecede the univerfal prevalence of true 
religion ; they may alfo ferve to increafe our 
hope. 

To fhezv that thefe declenfwns ere foretold, and 
that we may expeH yet greater abominations, than have 
hitherto appeared, is attempted in the following 
difcourfe. 

When the Jon of man comeih fhall he fnd faith on 
the earth ?• 

That Chrift is here intended by the Son of man ; 
and that faith will be rare among men at the com- 
ing of his, referred to, are not doubtful matters. 
But what corning of Chrift is here referred to ? 
This is firft to be afcertained. 

The coming of Chrift, refers hi the fcriptnre, 
to feveral events. Sometimes to his incarnation ; 
fometimes to the deftrudiion of Jerufalem, and 
the Jewiih polity ; fometimes to his coming to 
judgment; and fometimes to the beginning of 
that univerfal dominion which he is to exercife 
on earth in the latter days. Each of thefe is the 
fubjeft of feveral prophecies, 

Christ's incarnation, or his coming to dwell 
with men, and to obey and fuffer for their redemp- 
tion, w T as a principal fubjefi of the old teftament 
prophecies. <; To him gave all the prophets 
witnefs." 

The divine juftice executed on the Jews, in the 
deftru&ion of their chief city, and polity, is alfo 






36 The Dedenfions of Chrijlianity, [Serm* 3* 

termed Chrifi/s coming. This was the fubjeot of 
feveral prophecies of old, It was foretold by Mo, 
fes, and fundry others who lived before the gofpel 
day; but more particularly by Chrift, in per- 
fon, juft before his fufFerings. To this event 
the defolations foretold in the twentyfourth of 
Matthew, and its parallels in the other gofpels, had 
a primary reference. The metaphors ufed to 
defcribe it are ftrong. They have been fuppofed 
to refer to the general judgment ; and they have, 
no doubt an ultimate reference to it. But they 
refer, more immediately to another coming of 
Chrift ; his coming to render to the Jews accord- 
ing to their demerits as a people, foon after they 
fliould have filled up the meafure of their iniquu 
ty by his crucifixion ; which by the circumftan- 
ces attending it, became a national aft. 

That this coming of Chrift was particularly 
intended in thofe predi&ions, is, from feverat 
confiderations apparent. That the Chriftians of 
that age, who were converfant with the apoftles, 
and inftru6led by them, received this to be the 
meaning of thofe prophecies, and that they fled at 
the approach of the Roman armies, and efcaped 
the deftru&ion which came on the Jews, are mat- 
ters of notoriety. And that this was the primary 
meaning of thofe prophecies, is further evident 
from an exprefs declaration which they contain ; 
" Verily I fay unto you, This generation Jhall not pafs 
away till allthefe things be fulfilled '." This clofeth the 
prophecy. The whole mud therefore have receiv- 
ed a primary accomplishment, " before that gener- 



Serm. 3.] an Argument of its Truth. 37 

ation did pafs away." This was fulfilled in the 
deftru&ion of Jerufalem by Titus. 

Christ's coming to judgment, is often foretold 
in every part of the new teftament, to pafs over 
the intimations given of it in the old, But none 
of thefe can be the coming cf the Son of man, refer- 
red to in the text. That it cannot refer to his in- 
carnation is evident, from the time in which the 
declaration in the text was made. His coming in 
the flefli had been then accomplifhed. 

Neither can it refer to his coming to punifh Jew. 
ifh apoftacy and ingratitude; or to his coming to 
judge the world in righteoufnefs, becaufe the mo- 
ral ftate of the world at neither of thofe periods, 
anfwers to the defcription here given. Shall he 
Jind faith on the earth ? 

The ruin of the Jews by the Roman armies, 
happened about thirty fix years after Chrifl's cru- 
cifixion. Long ere that time the fpirit had been 
poured out, and many had embraced the gofpel. 
The apoftles and evangelifts, had gone, not only 
to "the loll fheep of the houfe of Ifrael, but alfo 
into the way of the Gentiles ;" had called " thofe 
who were afar off, as well as thofe who were near; 
their found had gone into all the earth, and their 
words to the end of the world/' Neither had 
they labored among the Gentiles in vain. St. 
Paul fpake by the Spirit when he declared to the 
Jews that the falvation of God was . fent unto the 
Gentiles, and they would hear it." His word was 
verified. " Many were added to the Lord, and 
the number of the difciples was multiplied/' 



38 The Dccknfons of Chriflianity^ [Serm. 3* 

Such was the ftate of the world, at that coming of 
the Son of man. Faith was then to be found on the 
earth, if not among Jews. 

When Chrift (hall come to judgment, we have 
reafon to believe, that faith will alfo be found on 
earth ; and more than at that period we have now 
confidered. 

The fcriptures of both teftaments, abound witl* 
predictions of the univerfal prevalence of religion, 
in the latter days ;" of the whole worlds rejoicing 
under the aufpicious government of *the Prince of 
Peace ; of reftraints laid on the powers of daifc- 
nefs, that they Ihould not deceive and feduce man* 
kind. And though we are taught that " the old fer- 
pent will afterwards be loofed, for a little feafon, 
and go forth to deceive the nations which are in, 
the four quarters of the earth," we have no inti- 
mation that the main bodv of the Church will be- 
corrupted by his influence, or injured by his pow- 
er. His adherents m#y " compafs the camp of 
the faints, and the beloved city/' but will m^ke no 
attack upon them. " Fire will come down from 
God out of heaven, and deltroy them/' By fome 
fpecial, perhaps miraculous interpofition of prov- 
idence, the people of God will be prote&ed and 
delivered. 

St. John, who gives more particulars of the 
latter day glory, than thofe who had gone before 
him, fixes the term Chrift's reign on earth to a 
thoufand years, which he represents as to be thofe 
next preceding the judgment. And agreeably ta 
the ftatement which he hath made, a numerous 



Ssrm. 3.] an Argument of its Truth. 39 

body of faints will then be found to welcome 
their Lord, and rejoice before hitn at his coming. 

To this agree the other prophets who treat of 
this fubjeth No other limits the term of Chrift's 
reign ; or mentions Satan's being enlarged and 
permitted any meafure of deceptive influence, af- 
ter the reftraints laid upon him at the beginning 
Chrift's reign. But others foretell the happy day, 
and feveral feem to dwell delightfully upon it, and 
reprefentit as continuing to the end of time ; and 
none give the remoteft hint that it is to terminate, 
andiniquity again to become univerfally prevalent. 

Isaiah often mentions it, and dilates more 
largely upon it than any other who lived before 
the gofpel day. From his reprefentations we 
fhould expe6fc it to terminate only -with time. " I 
will make the an eternal excellency — violence fhall 
no more be keaYdin thy land ; wafting nor deftruc- 
tion within thy borders — the fun (hall be no more 
thy light by day ; neither for brightnefs (hall the 
moon give light unto thee, but the Lord {hall be 
unto thee an everlajiing lights and thy God thy 
glory— the days of thy mourning Jhall be ended — ■ 
thy people fhall be all righteous ; they fhall in- 
herit the land forever/* 

By the little horn in Daniel's vifion, Antichrift 
is doubtlefs intended. When at his fall Chrift is 
to take the kingdom ; or it is to be given to his 
people, it is to be an abiding kingdom. r< And 
there was given unto him dominion, and glory, 
and a kingdom, that all people, nations and lan- 
guages, fhould ferve him ; his dominion is an ev- 



40 The Dedenfions of Chrifiianiiy % [Serm. 3. 

erlafling dominion, which Jhall not pafs away, and his 
kingdom that which Jhall not be deflroyed. 

This is a prophecy of the univerfal prevalence 
of true religion in the laft days, after the reign of 
Antichrifl {hall have come to an end. By the ex* 
planation in the latter part of the chapter, the 
faints are from that period to have the dominion. 
It is no more to be taken from them. "The 
faints of the mod high {hall take the kingdom, 
and pojfefs the kingdom for ever, even forever and 
ever— and the kingdom and dominion, and the 
greatnefs of the kingdom under the whole heaven, 
fhall be given to the people of the faints of the molt 
high, whofe kingdom is *an everlajling kingdom^ and 
all dominion {hall ferve and obev him/' 

These representations agree with that made to 
St. John, who faw the church guarded and proteft- 
edfrom infernal power and influence, at the clofe 
of the millennium. The only difference confifts in 
the mention of a few particulars by the apoftle, 
which were not communicated to the prophets ; 
fuch as the term of Chrift's reign on earth ; and 
fome fruitlefs attempts of the powers of darknefs 
againft his people, after that term fhall have ex- 
pired. 

The coming to judgment cannot therefore be 
intended in the text. There will then be faith on 
the earth. But if we confider " that which is not- 
ed in the fenpture of truth," refpe&ing the moral 
ftate of the world before and at the time of Chrift's 
coming to reign upon it, we {hall find it anfwer- 
ing to this defcription., 



Serm. 3.]] an Argument of its Truth. 41 

We will therefore, firCt take a general view of the 
prophecies refpe&ing the moral Jlate of the world, un- 
der the go/pel difptnfation — Then a more particular 
view of the great dtclenfions which were to take place, 
with afpecial reference to the fate of religion at the 
approach of the latter day glory. 

The Savior, in perfon, and by his Spirit, gave 
general intimations to the apofiles, of the times 
which were to pafs over them, and over his church. 
When they were ordered to preach the gofpel in 
all the world, beginning at Jerufalem, they were 
forewarned that the Jews would reje£l their tefti- 
mony, and perfecute them, as they had persecuted 
their Lord — that foon after " there would be great 
diftrefs in that land, and wrath upon that people- 
that they would fall by the fword ; be led cap- 
tive into all nations, and that Jerufalem would be 
trodden down of the Gentiles, till the times cf 
the Gentiles fhould be fulfilled." 

The comforter which was to u teach them all 
things/' not only explaining thenature.of Chrifti- 
anity, and caufing them to underftand it, but alfo 
to unveil futurity before them, taught them, that 
after the Jews had reje&ed the gofpel, the Gentiles 
would receive it, and the church grow and become 
great ; that a falling away would afterwards fol- 
low, which would fpread wide, and continue for 
a long time, till it became nearly total ; that when 
fuch was the ftate of the church, Chrift would 
come, take the kingdom, and reign on earth. 

Such were the outlines of futurity, relative to 
Chriftianity, as fketched out before the apoftles, 
F 



42 The Beclenfiom of Ckrijlianit)^ (3c. [Serm. 3* 

But if we defcend to particulars, and examine the 
prophecies with attention, we fhall find that the 
defedtions, which were to take place antecedent to 
the reign of the Redeemer, were to he of two kinds 
—that they were to arife at different times, and 
from different fources — that one was to be a cor- 
ruption of religion, the other a reje&ion of it— 
that the former was to antecede and prepare the 
way for the latter. 

This will be the fubjedl of another difcourfe, 





SERMON IV. 

*Tbe Declensions of Christianity ^ an Argument of 

its tfrutb. 



Luke xviii. 8. 

When the Son of man cometh, shall he find faith on the 

earth ? 

i HAT the coming of the Son of man, is here intend- 
ed of Chrift's coming at the commencement of 
the latter day glory, hath been alleged in the preced- 
ing difcourfe, and feveral confiderations adduced 
in proof. Additional evidence will arife from & 
view of the prophecies relative to the great declen~ 
fions which were to take place in the church, during 
the gofpel day. Thefe, we obferved, are of two 
lands, one, a corruption of religion, the other *'it$ 
rejection. 

The intimations given of them in the new tef- 
tament, are chiefly found in the writings of St, 
Paul, Peter and John. They are noticed alfo by 
Jude. The two former fuffered martyrdom under 
Nero. When the time of their departure drew 
nigh, they had feparateiy a view of the then future 
{late of the church ; particularly of the declen- 



44 The Dedenjions of Chrijlianity, £Serm. 4* 

fions which were to take place in it, before " the 
kingdoms of this world, fhall become the kingdom 
of our Lord, and of his Chrift." St. John had 
the fame opened to his view in the ifle of Patmos. 

St. Paul in his fecond epiftle to the Theffalo- 
rtians, after rectifying the miftake of thofe who 
thought the day of judgment then at hand, pro- 
ceded to inform them that there would be great 
declenfions in thd cfyurch before the end of the 
world. " Let no man deceive you, by any means, 
for that day fhall not come, except there come a 
falling away firft, and that man of fin be revealed, 
the fon of perdition ; whooppofeth himfelf above 
all that is called God, or is worshipped ; fo that 
as God, he fitieth in the temple of God, {hewing 
himfelf tl?at he is God/' The antichriftian defec- 
tion is here evidently intended. The apoftle touch- 
eth on the famefubjeCi in his firft epiftle to Tim- 
othy, and directs him * c to put the brethren in re. 
membrance of thefe things," to prevent furprife 
when they fhould happen. This was the firft 
great declenfion which was to be permitted in the 
church. 

In his fecond epiftle to the fame Chriftian bifh- 
op, written not long before his death, he refumes 
the fubjeCt of the defections which were to happen 
in the church, but with a more particular refer- 
ence to defections of a different kind, and of a 
later date. Having exhorted Timothy tofaithful- 
nefs in the difcharge of official duty, he adds a 
reafon ; " For the time will come when they will 
not endure found do£irine ; but after their own 



Serm. 4.] an Argument of its Truth. 45 

lufls, fhall heap to themfelves teachers, having 
itching ears ; and they fhall turn their ears from 
the truth, and fhall be turned unto fables/' 

This doth not anfwer to the Romifh defe£Hon. 
It was never the charafter of that church to "heap 
to themfelves teachers." They never ran after 
thofe of other perfuafions, who brought new doc- 
trines. Their errors were of the contrary kind/ 
They reje&ed and perfecuted every teacher who 
did not derive from their infallible head, and teach # 
as he dire£ied. But M itching ears" have milled 
many of thofe, who "are moved away from the hope 
of the gofpel. By turning to fables they have made 
fhipwreck of faith, and fallen a prey to thofe who 
lie in wait to deceive/' 

St. Peter wrote with equal plainnefs of the 
general defections ; but thofe of infidelity are the 
fubjeft of his prophecies — " There fhall be falfe 
teachers among you, who privily fhall bring in. 
damnable herefies, even denying the Lord that bought 
them, and bring upon themfelves fwift deftru£iion« 
And many fhall follow their pernicious ways ; by 
reafon of whom, the truth fhall be evil fpoken of." 
The herefies here intended are depi£ted too mi* 
nutely to be miftaken. The herefiarchs are def- 
cribed as immoral, vain and proud, pretending to 
fuperior knowledge and penetration, defpifing law 
and government, and trampling them under their 
feet. 

Toward the clofe of his fecond epifile, the a- 
poftle remarks, that he " wrote to flir up pure 
minds by way of remembrance ; that they might 



4-5 The Decknftons of Chriftianity, [Serm. 4. 

be mindful of the words fpoken before, by the holy 
prophets"— that is, of the predi&ions of infpired 
men, who had forewarned them of thofe deceivers 
— " Knowing this firft, that there fhall come in 
the laft days, fcoflfers, walking after their own 
Jufts, and faying where is the promife of his com- 
ing ?" And he refers them to St. Paul, who had 
predi£ted their rife in the church — " Even as our 
beloved brother Paul alfo, according to the wifdom 
# given unto him hath written unto you : As alfo 
in all his epiftles, fpeaking in them of theft things. 9 ' 
He adds — -" Ye therefore, beloved, feeing ye 
know thefe things before, beware, left ye alfo, be- 
ing led away with the error of the wicked, fall 
from your own ft.edfaftnefs." 

The fhort epiftle of St. Jude is little other than a 
prophetic defcription of the fame apoftacy and its 
leaders, whom he terms " ungodly men, turning 
the grace of God into lafcivioufnefs, and denying 
the only Lord God, and our Lord Jefus Chrifl — - 
Thefe are murmurers, complainers, walking after 
their own lufts, and their mouths fpeaking great 
fwelling words — But beloved, remember ye the 
words which were fpoken before of the apoftles of 
our Lord Jefus Chrift ; how they told you there 
fhould be mockers in the laft time, who fhould 
walk after their own lufts/' 

The errors of Rome are not here intended. 
They are manifeftly errors of a later date, which 
were to appear after thofe of Rome fhould fubfide, 
having loft their influence. It is repeatedly noted 
that they were to arife in the loft days. They are 



Serm. 4.] an Argimeht of its Truth. 47 

errors of which this age is witnefs — errors which 
havefpread, and are yet fpreading — thofe of infi- 
delity and atheifm, with their ufual attendants, 
immorality in every hideous form. We fhould 
therefore " remember the words which were fpok- 
en before" — the warnings which have been given 
us of thofe defeftions, which were to intervene 
thofe of Antichrift, and the coming of the Son of 
' man. 

The Apocalypfe, though of more difficult inter- 
pretation, contains fome particulars fufficiently 
intelligible, and to our purpofe* The writer enlarges 
on the Romifh apoftacy, which he defcribes more 
minutely than any who had preceded him, both in 
its rife and progrefs, and alfo in the circutnftances 
which fhould attend its overthrow. He foretells 
the fpii it, pride, riches, glare of ornaments, ftrange 
abominations, and unprecedented cruelties ; the 
power, figns and lying wonders, which were to 
render Rome the wonder and dread of the whole 
earth. The portrait is in every part fo exaft and 
circumftantial, that none who are acquainted with 
the hiftory of that church, can miftake it ; unlefs 
blinded by intereft or prejudice. 

The apoftle predi&s alfo the other great defec- 
tion which was to follow the antichriftian, though 
in language more obfeure and figurative. tt And 
I favv three unclean fpirits, like frogs, come out of 
the mouth of the dragon, and out of the mouth of 
the bead, and out of the mouth of the falfe proptu 
jet. For they are the fpirits of devils, working 
miracles, which go forth unto the kings of the 



48 The Dederjicns of Chrijlianity, [Serm. 4. 

earth, and of the whole world, to gather them to 
the battle of the great day of God Almighty/'* 

It deferves particular notice that all thefe ftrange 
cleclenfions, which were foretold, as to take placeiti 
the church, and world, are reprefented as antecedent 
to Chrili's reign on earth, and terminating before 
the commencement of that bleffed era. 

Iris farther to be obferved that during the 
whole antichriftian defection, God's " two witneff- 
es were to prophecy clothed in fackcJoth." God 
would have a fmall, but fufficient number of 
faithful fervants, who, in low and humble circum- 
il a rices, would maintain the truth and be witneffes 
for him during the reign of the man of fin. But 
about the end of his reign, they will have finifhed 
their teftimony. Their enemies will then prevail 
againft them and deftroy them, and for a fhort 
term there will be none to ftand up for Godf 
« — none to warn the wicked, or to difturb them in 
their chofen ways. And they are reprefented as 
exulting in their deliverance from the fociety of 
thofe who amidft their departures from the living 
God, had tormented them,J by warnings of future 

* VicL a difcourfeon this fubjeft, by Timothy Dwight, D.D. Prefident of 
Yale College, printed at Newnaven, A. D. 1798. 

+ Comparatively none. Thenumber will beexceeding fmall— the ti 
lefcmblethofe juft before the flood, when Noah was laid to (land alone. The 
ntry of Romifh worfhip may be kept up in that church, till myftical 
Babylon (hall be deftroyed, in the awful manner foretold in the Revelation 
but infidelity hath long (nice, lapped the foundations of the catholic religion, 
being grafted on the ruins of fupcrftition. The abfurd 5, and legend- 

ary tales of popery, may have b <led in the dark ages, when many of 

the < - ir names, or 

bet : is utterly inconftitent with the light every v. 

difTufed Mice the revival of literature. 

KT1D THSM. This language is remarkable. It ini 



Serm. 4.] an Argument of its Truth, 49 

wrath, and an eternity according to their works. 
For this is the way in which God's witneffes tor- 
ment the wicked, 

God's witneffes teflify not only againft anti- 
chriftian errors, but alfo againft infidelity and the 
immorality it cccafions* When he ceafes to have 
witneffes there will be none to teftify againft either 
the one or the other. The world muft then be 
deluged in infidelity and atheiftn. This agrees 
with the representation given by the apoftle ; who 
defcribes the enemies of God as refilling graves 
to his flaughtered witneffes, and caufing their 
dead bodies to lie expofed to public view, that 
they may rejoice over them, and congratulate 
one another on their deliverance from the compa- 
ny of thofe who had difturbed them in their fin- 
ful indulgences ; and fuch as continuing to be the 
ftate of " the people, and kindreds, and tongues, 
and nations," till the witneffes are raifed from the 
dead and afcend to heaven in the prefence of 
their enemies ; when Chriftianity will revive, and 
Chrift's reign on earth begin. 

These reprefentations may be defigned to intu 
mate that the term in which infidelity will appear 
to be univerfal 3 will be fo fhort that the warnings 
of the faithful will not be forgotten — that they will 

the pains occafioned in the wicked, by the warnings of the faithful are the 
-ame, in kind, as thofe of the damned, and that they are often fevere. This 
accounts for the mad joy of infidelity — for the frantic triumphs of thofe who 
have periuaded themfelves that religion is a fable, It accounts for the reprefen- 
tation here given of theconducl of an unbelieving world, when infidelity fhall 
have become univerial, and the dead body of religion lie expcfed to public 
fcorn, Such is the time here foretold— a tine when the age of atheifm may 
be vauntinjly termed the age cfreafon, 



£C The Decknfions of Christianity, [Serm. 4, 

be kept in mind by the exultations occafioned by 
deliverance from the fears of religion, and from 
the presence of thofe who had excited thofe fears, 
by exhibiting proofs of religion which they could 
not refute. And how natural and common are 
fuch exultations, with thofe devoid of religious 
fear ? But agreeably to the* view given by the a- 
poftle, when fuch {hall have become the ftate of 
the world, and the nations lhallbethus felicitating 
themfelves in full pevfuafion that all religion is a 
dream, and death an eternal fleep, the fignals of 
ChrifTs coming to take the kingdom, will be given^ 
and witneffes of the truth of Chriftianity, which 
cannot be disputed, fuddenly arife, to the fur^ 
prize and confufion of fcoffing finners i mul- 
titudes of whom will be fwept off by defolating 
judgments, to prepare the way for " the people 
of the faints of the moll high, xvhofe kingdom is an 
cvcrlajling kingdom." For that defolations are to 
clofe the fad fcene of apoftacy, and prepare 
ChrifTs way is clearly foretold ; particularly by 
St. John, who beheld, in vifion, " the kings of the 
earth, and of the whole world, gathered to the 
battle of the great day of God Almighty ;" and 
faw fuch an effufion of their blood, that " the 
harveft of the earth might be confidered as reap- 
ed, the vine of the earth as cut and caft into the 
great wine prefs of the wrath of God, whence 
flowed blood to thehorfes bridles/'* 

Thus from the general tenor of prophecy it 
appears that infidelity will have overfpread the 
world when the Son of manjliall come to reign upon 

* Revelation xiv. 15, 20. 






$£RM# 4.] an Argument of its Truth. 51 

it : And as this agrees to no other coming of his 
foretold by the prophets, there can be no reafon- 
able doubt what coming is intended in the text. 
If we keep thefe things in mind, we {hall not won- 
der at the declenfions of religion and prevalence 
of infidelity. They will remind us of the remark 
made by our Savior to his forrowingdifciples juffc 
before his fufferings, " thefe things have I told 
you, that when the time fhall come, ye may remem* 
ber that I told you of them." 

Before, or about the time of this coming of the 
Son of man, Antichrift will fall — Mahomedan de„ 
Jufion terminate — " The Jews look to him whom 
they pierced, and mourn — be gathered the fecond 
time" from their difperfions, and returned to their 
own land, and the fulnefs of the Gentiles be 
brought in. Perhaps thefe may be the figns of 
Chrift's coming, intended by the refurre&ion of 
the witneffes. When thefe events fhall take place 
" the Lord will be king over all the earth. In 
that day there will be one Lord and his name one/* 

REFLEXIONS. 

If we do not miftake the coming of the Son of 
man, here referred to, gloomy is the profpedlnow 
immediately before us. Hitherto God hath had his 
witnefTes ; but ere long they will ceafe from their 
labors, and leave infidelity undifturbed. 

That the caufe of the redeemer was to be de- 
preffed, before its universal prevalence in the lat- 
ter days, is plainly revealed. The only difficulty 
is to ascertain the manner. Bifhop Newton expe6te 
another confederacy cf the catholic powers to d 



52 The Decknjions of Chrifiianity, [Serm. 4* 

flroy the followers of the Lamb, which will fo near- 
ly fucceed, that for a fhort terra none will dare to 
appear as his followers. But if infidelity was to 
intervene the antichriftian defe£iion, and the preva- 
lence of religion in the latter days, is this hypoth- 
efis probable ? Is it not more reafonable to expe£fc 
the deftru&ion of the witnefiTes in another way, 
and by other enemies— by the mockers and feoff- 
ers of the laft times, who fhould be generated by 
papal error and fuperftition ? And doth not the 
prefent flate of the world confirm thefe expecta- 
tions ? The catholic religion hath been declining 
for feveral ages. It received a deadly wound from 
Luther and his affociates, which hath not yet been 
healed. From that period it hath dwindled, and 
is now little more than a name. But infidelity 
hath been, for almoft an equal term progreffing, 
and already ftalks out to public view : Yea, it 
vaunts with fhamelefs pride, as though fure of vic- 
tory. And we are conftrained to acknowledge, 
that " of a truth, it hath laid wafte nations and 
their countries !" 

Our expectation is farther confirmed by obferv- 
ing the change which is made in the weapons of 
infernal warfare. Thefe are no longer bonds, im- 
prifonments, tortures and death, but the fhafts of 
ridicule, and fneers of contempt. " Trials of 
cruel mockings," now exercife the faith and pa- 
tience of the faints. Religion, the dignity and 
hope of man, hath become the fport of flupid 
infidels ! The jeft of fofry witlings ! Thefe hidings 
of the ferpent are every where to be heard ! 



Serm. 4.] an Argument of its Truth. 53 

Infernal malice, never beforemade fo general 
an attack in this way. Perhaps, with ail his faga* 
city, the adverfary did not fufpefifc that creatures 
made for eternity could be driven from the way 
of peace by the derifion of fools, till taught it by 
experience. But this hath been found his moft 
fuccefsful weapon ! It hath done greater mifchief 
to chriftianity, than all the rage of perfecution I 

Many account it honorable, to fuffer, pain or 
lofs, with patience, and to face danger and death 
with fortitude ; but few think thernfelves honored 
by fcorn and reproach. Human nature is here 
attacked on its weakefl fide. 

Some European fcofFers, of high rank, during 
the laft age took the lead in this mode of attack on 
chriftianity ; and have been followed by a count- 
lefs throng of noble and ignoble, learned and un- 
learned, down to this day. Few infidels are fo 
model! as not to affe£l wit on the fubje6l of reli- 
gion ; few witticifms fo contemptible as not to 
meet the approbation and receive the applaufe of 
brother infidels. 

That ftrong combinations have been formed 
againft chriftianity, and alfo againft civil govern- 
ment, in the kingdoms of Europe, and that they 
have too fuccefsfully undermined both, is an ac- 
knowledged faft. 

In the leaders of thofe confpiracies we difcover 
all the traits of chara£ier, attributed in prophecy 
to the fcofFers who fiiould arife in the laft days. 
When every circumftance. in events fo remarka- 



g4 The Decknfions of Chrijtianity, [Serm. 4* 

ble, agree with the prediftions, can doubt remain 
whether the predi£lions are fulfilled ? 

There hath been faith in this land. It is not 
yet extin£t. But we are importing the principles^ 
and pra£tices of Europe. " The mockers of the 
laft times" are now to be feen on this fide the At- 
lantic. " Many follow their pernicious ways." 
We have reafon to expeft the evils to increafe till 
u the godly ceafe and the faithful fail" from among 
us. For when the Son of man cometh Jhall he Jind 
Jaith on the earth ? This land wiil alfo be over- 
fpread with infidelity ! " The whole world lie in 
wickednefs !" 

There may be partial revivals of religion, but 
no general reformation is to be expefled ; and af- 
ter every refreshing, the declenfions will probably 
be greater than before. Fanatic emotions, here 
and there, may flatter fome who are friends to re- 
ligion, but they only ferve to accelerate the fpread 
of infidelity. 

It is a gloomy thought ! The ferious foul fad- 
dens ; forrow fills the good man's heart, if, when 
he fees little regard paid to religion, he expe£ts 
yet greater defe£lions ! If when he fees but few of 
thofe who are rifing into life, paying attention to 
the bed things, he expe&s flill fewer of their de- 
fendants to be wife and good ! Yea that the de- 
clenfions will continue and increafe, M till all flefh 
fhall become corrupt, and the earth be filled with 
violence !" Would to God thefe expectations 
might not be realized ; for they are exceedingly 
diftreiling. But they appear to us to be dictated 






Serm. 4.] an Argument of its Truth. 55 

by the fpirit of truth, and confirmed by the hiilo- 
ry of the world, and by the progrefs of .events o- 
pening to view. 

One confideration, however, minifters confo. 
lation, fhining through the gloom ; namely, the 
long, holy, happy period, which may be expe£led 
to follow the dark term now approaching. 

By dark we mean only in a moral view. Re. 
fpe£Hng arts and fciences, mankind may never 
have been more enlightened than at prefent. But 
this is foreign to religion. When Egypt, Greece* 
and Rome, were the feats of the mufes, they re- 
mained as devoid of religious knowledge, as the 
mod ignorant barbarians. Arts and fciences may 
ftill flourifh, and yet deeper refearches be made 
into the arcana of nature 3 while religion is dying 
away and atheifm fucceeding in its place. 

Some intervening links areneceffary to connect 
the prefent age with the happy times now diftant. 
Who fhall fill them, the divine fovereign will deter- 
mine. An hour of temptation muft try all who 
\ dwell upon the earth. Thefe are the times in 
which we are tried. 

Do we envy thofe who may live during the 
I peaceful reign of the Redeemer ? Let us not for- 
j get that we are favored above many who have 
gone before us — above fome of our contempora- 
ries, and probably above thofe who will fuceeed 
ins, before the commencement of that happy era. 
1 Nothing necelTary to falvation is denied us. If 
ftraitened it is in our own bowels. If faithful to 
improve the talents put into our hands, " our la- 
bor will not be in vain in the Lord" — God will 



56 The Declenfions of Chrijlianity, (3c. [Serm. 4, 

keep us to his kingdom. There we fhall fee 
Chrift's glory, though we may never fee it here as 
fome others who come after us. 

Be it aifo remembered, that the rewards of the 
coming world, will be proportioned to the diffi- 
culties we may have to encounter here in this. 
Thofe who make their way to heaven through 
darknefs and temptations, and force their way 
through hoftile bands, will rife to greater honors 
there, than though they had afcended by an eafier 
and a fmoother road. Nothing done or fuffered 
in the way of daty will loofe its reward. God 
h not laid u feek ye my face in vain." 
" Wherefore, brethren give diligence to mrake 
your calling and election fure ; for if ye do thefe 
things, ye fhall never fall 1 for fo an entrance fhall 
be miniitered unto you abundantly into the ev. 
erlafting kingdom of our Lord and Savior Jefus 
Chrift. To him be glory, both now and forever* 
Amen." 








SERMON V, 

Abram' s Horror of great Darkness, 

Genesis xv. 12. 

And when the sun was going down, a deep sleep fell upon 
Abram ; and to, an horror of great darkness fell upon 
him. 

IF we confider the fketch, given us in fcripture, 

of the life of this patriarch, we fhall find that few 

have had equal manifestations of the divine favor. 

But the light did not at all times ihine on hitiu 

He had his dark hours while dwelling in this 

ftrange land. Here we find an horror of great 

darknefs to have fallen upon him. The language 

ufed to defcribe his ftate, on this oecafion, is 

ftrong. It expreffes more than the want of God's 

fenfible preferice. It defcribes a ftate fimilar to 

that of the pfalmift, " While I fuffer thy terrors 

I am diftra&ed/' His fufferings probably bors 

an affinity to thofe of the Savior when the father 

hid his face from him ; at which period there was 

more than the withdrawing of his fenfible prefence, 

the powers of darkaefs were fuffered to terrify and 

afflift him — " It was their hour"— God had left 

him in their hands, So Abram on this occafion, 

H 

* 



58 Abram's Horror of great Darlnefs. [Serm. 5. 

JutfT before God had fmiled upon him — " Fear 
not, Abram : I am thy fhield, and thy exceeding 
great reward." Then all was light and love, 
* The candle of the Lord fhone on his head/' 
When he complained that he had no child to com- 
fort him, or inherit his poffeffions, God promifed 
him an heir, and a countlefs progeny — " Look 
now toward heaven and tell the ftars, if thou be 
able to number them — So fhall thy feed be. And 
he believed the Lord ; and h'e counted it to him 
for righteoufnefs/' What an occafion of joy ? 
What ft range manifeftations of divine favor i 
They are fcarcely paralleled in the hiftory of man. 

But how fudden the reverfe ? The fame dav — 
when the fun was going down ; lo ! the brightnefs 
disappears, and an horror of great darkntfs fell 
upo% him. 

A deep fleep fell upon Abram. This was not a 
natural deep. There is no probability that he 
would have given way to weaknefs, and fallen 
into a common deep, while engaged in covenant- 
ing with God ; binding himfelf with folemn en- 
gagements, and receiving tokens of the divine fa- 
vor, and the promife of bleflings for a great while 
to come. If he could have flept while receiving 
fuch manifeftations of the divine friendfhip, it is 
not probable that his dreams would have been ter- 
rifying : His (Situation would rather have infpired 
joyful fenfations, and excited pleafing expefta. 
tions. 

That which for want of language more perti- 
nent and expreffive, is here termed fleep, feems to 



Serm. 5.3 Abrams Horror of great Barknefs. 59 

have been a divine ecfiafy — fuch influence of the 
holy fpirit operating on the foul, as locked it up 
from every thing earthly, arid ftxut out worldly 
things, as effe&ually as a deep fleep, which fhuts 
up the foul and clofeth all its avenues, fo that 
nothing terreftrial can find admittance. 

This was often experienced by the prophets^ 
when God revealed himfelf to them, and made 
known his will. Thus Daniel, when the angei 
Gabriel was fent to folve his doubts, and let hini 
into futurity — " Now as he vszs fpeaking with me f 
I was in a deep fleep on my face toward the 
ground." The holy prophet, filled with fear at 
the approach of the celeftial meffenger, could not 
have fallen afleep, like fome carelefs attendant in 
the houfe of God. Yet fuch is the language ufed 
to exprefs his fituation at that time, and afterwards 
on a fimilar occafion.* The three difciples, who 
witneffed the transfiguration, experienced fimilar 
fenfations — fenfations which abforbed the foul, 
andfliutout terreftrial objeQs, which the evangel- 
ill compares to fleep. 

But why was Abram's joy, occafioned by the 
communications of the morning, fo foon turned 
to horror. 

The reafons are with him " whofe judgments 
are unfearchable, and his ways pall finding out/* 
We may obferve, however, that inch is the way of 
God with man, while here on trial. If at any 
time a perfon feems pecuTlarly favored of heaven, 
fomething of a different nature is commonly fefc 

* Daniel viii, 18. xi Q. 



6o Abrams Horror of great Barknefs. [Serm. 5. 

over againft it. Perhaps to remind him that this 
is not his reft. We feldom enjoy profperity with- 
out a fenfible mixture of adverfity ; or without 
fomewhat adverfe following in quick fucceffion, 
" Even in laughter, the heart is forrowful, and 
the end of mirth is heaviness." Neither are fpe- 
cial trials or forrotvs fent alone ; comforts and 
confolations are ufually joined with them, or foon, 
fucceed them. If we confider the matter, we (hall 
obferve this in ourfelves ; and may often discov- 
er it in others. We fee it in the hiftory of this 
patriarch, and that of many of his descendants. 

The pilgrimage of Jacob, how remarkably di- 
verfified with good and evil, with joy and forrow ? 
That alfo of Jofeph — of Mofes — of Daniel ? At 
times each of thefe were raifed high and brought 
low — fometimes found themfelves at the fummit 
of earthly honor and felicity ; at other times, 
were caft down, and hope feemed ready to forfake 
them. 

In the hiftory of Job the fame things are exem- 
plified in ftiil ftronger colors. That holy man 
experienced the extremes of honor and infamy, 
joy and grief, hope and terror. The proph- 
ets and apoftles, paffed through fcenes in many 
refpedls fimilar ; their joys and forrows were con- 
trafted to each other. Daniel's mournings and 
faftings were followed with remarkable difcove- 
ries and cheering revelations ; but the divine com- 
munications were almoft too ftrong for frail hu- 
manity ; they filled him with difmay, and had well 
nigh deflroyed his mortal body. " He fainted 
2nd was fick certain days." 



S^rm. 5.] Abramis Horror of great Darknefs. §t 

St. Paul was " caught up into paradife and 
heard unfpeakable words, which it was not poffible 
for a man to utter" — had a view of the ineffable 
glory of thq upper world ; but trials no lefs re- 
markable, and very fevere, were contrafted to thofe 
ftrange diftinSions, and more than earthly joys ! 
#l Left I fhould be exalted above meafure, through 
the abundance of the revelations, there was given 
me a thorn in the flefh, a meffenger of Satan to 
buffet me, left I fhould be exalted above meaf- 
ure."* 

St. John fuffered fore perfecutions — was ban- 
ifhed from the fociety of \^$ fellow Chriftians, if 
not from the fociety of men. But divine difcov- 
eries repaid all his fufferings — heaven's ineffable 
glories were opened to his view ! What he witneff- 
ed could be but very partially communicated. 
Language is weak ; only faint hints and general 
intimations could be given of the " glory which is 
to be revealed." But the fuffering apoftle enjoy- 
ed it, and was fupported, yea, enraptured by it. 

This life is filled with changes. Good and evil, 
hope and fear, light and darknefs, are fet over a- 
gainft each other. The faints, while they dwell in 
the dull, fometimes walk in darknefs, and have 
their hours of gloom and horror — " The whole 
creation groaneth and travailetb together in pain 
until now — Even thofe who have the firft fruits of 
1 the fpirit, groan within themfeives, waiting for^— 
the redemption of the body. Thofe of whom the 
world is not worthy, are often in heavinefs, through 
ipanifold temptations," 

* 2 Corinthians, xii. 4—7. 



€s Abram's Horror of great Darknefs. [Serm. 5* 

We may wonder at thefe things ; but when we 
confider them as ordered of God^ the confiderationt 
fliould calm our minds, and bring us to fay with 
the aftonifhed Shunamite of old, c * It is well."* 

God doth not order forrows to his creatures 
here, beeaufe he delights in their fufferings. " He 
grieves not willingly,, neither affiifts the children 
of men. He doth it for their profit, that they 
may be partakers of his holinefs." And which of 
the faints hath not received benefit from it ? Who 
among them hath not fometimes been ready to 
adopt the language of the pfalmift, " It is good for 
me, that I have been affli6led/ s 

" Born of the earth, we are earthly" — our af- 
fe&ions naturally defcend. We are prone to fet 
our affe&ions on temporal things, and fet up our 
reft where there is no abiding. Therefore do we 
need afflictions to keep us mindful of our fitua- 
tion. Such remains of depravity are left in the 
renewed, that profperity often corrupts them. 
But for the forrows and fufferings ordered out to 
them, they would forget God and lofe themfelves 
among the deceitful cares, and infatuating allure- 
ments of this ftrange land. 

Intervals of comfort are alfo needful for them. 
Were thefe denied them, " the fpirits would fail be- 
fore God, and the fouls which he hath made/* 
And intervals of light and joy are given to refrefh, 
and cheer, and animate them to the duties requir- 
ed in this land of darknefs and doubt. But they 
are not intended to farisfy. They anfwer like 

* % Kings, iv. a6. 



Ssrm. 5.] Ahramr's Horror of great Darknefs* 63 

ends to the Chriftian during his earthly pilgrimage, 
as the fruits of Canaan, carried by the fpies into 
the wildernefs did to Ifrael while journeying to- 
ward the land of promife — ferve to give them a 
glance of the good things prepared for them, to 
increafe their longings after them, and animate 
them to prefs forward and make their way to the 
poffeffion. 

Such may be fome of the reafons of thofe vari- 
ed fcenes through which the people of God are 
doomed to make their way to glory. 

Often the faints find themfelves unable to pen- 
etrate the defign of heaven in the trials through 
which lies their way — efpecially in the hidings 
of God's face, fo that they cannot difcover him. 
This made no fmall part of job's trial — " Behold 
I go forward but he is not there ; and backward, 
but I cannot perceive him ; on the left hand where 
he doth work, but I cannot behold him ; he hid- 
eth himfelf on the right hand that I cannot fee 
him." Could he have known the reafons of his 
trials it would have been a great confolation, but 
it was denied him, and the reafous of God's hiding 
his face from him, no lefs than thofe of his other 
trials. 

Sa it is alfo with others. The darknefs which 
involves them makes part of their trials. It is a 
common trial of the faints. God will have his 
people " live by faith and walk by faith/* To 
live by faith, implies want of fight, and ignorance 
j of the defign> of providence. A great part of the 
food man's trial here, confifts in trading God with- 




Si Ahram's Horror of great Darknefs* £Serm. §* 

out knowing why fuch things are required, or 
fuch trials ordered out to him. In this way the 
faints had great trials under the former difpenfa. 
tions. A veil was then fpread over the method of 
grace, or way in which God would bring falva- 
tion to men. Even the religious rites enjoined by 
the law, were not underftood, though they made 
part of the duties of every day; they remained 
inyfterious, till Chrift removed the covering call 
over them; made known the hidden myftery, and 
opened "the way into the holieft by his blood/' 

Under every difpenfation religion greatly con- 
fifts in referring every thing to God> and trufting 
in him, without being let into his defigns, or know- 
ing reafons of his orders. " Bleffed is he who 
hath not feen, and yet hath believed"— Bleffed is 
he who without penetrating the defigns of heaven 
trails in God, and conforms to his requirements, 
not doubting but all will turn out right — that God 
will lead him in right ways, though they may be 
ways which he knows not. 

Abram difcovered much of this temper — in 
obedience to divine order he left his father's houfe, 
and ** went forth, not knowing whither he went/' 
And afterwards, when commanded of God, he 
took a three days journey, to offer his fon, Ifaac, 
at the place which fliould be "(hewn him. 

The trial of this patriarch, recorded in the text, 
might be, at that time particularly neceffary. God 
had then admitted him to afpecial nearnefs ; and 
fpecial trials might be requifite to keep him hum. 
ble, and prevent high thoughts of himfelf. For 



Ssrm. 5.] Abrairis Horror of great Darknefs. 6g 

fuch is fallen human nature, that particular dif- 
tin&ions, even divine communications, though of 
grace, are apt to be abufed ; to fofter pride ! 
Though man is poor and dependant, pride is a* 
fin which very eafily befecs him. If Paul needed 
fomething to keep him humble when favored with 
revelations, why not Abram ? Abram was then 
in the body — cornpaffed with infirmity— liable to 
temptation, and prone to fedudion. God knew 
his Rate — correfted him therefore, to give him a 
fenfe of demerit, when he received him into cove- 
nant and engaged to be his God. 

Anothe?, defign of his darknefs and horror at 
that time, might be to fill him with awe and rev- 
erence of the divine majefly. Had he experienc- 
ed nothing of this kind, the ftrange familiarity to 
which he had been admitted of the mod high, 
might have diminifhed his fear of God, and cauf- 
ed him to think lightly of the great fupreme. 

The horror and diftrefs he now experienced, 
might alfo ferve to prepare him for holy joy, when 
God fhould lift on him the light of his counte- 
nance. Light and joy are moffc refrefbing when 
they follow darknefs and terror. Therefore the 
joy of thofe who have been pricked at their hearts 
for fin and made to know its exceeding finfulnefe, 
when they are brought to hope in divine mercy, 
'and believe themfelves forgiven of God. There 
is reafon to believe that the forrows of this ftate 
will give a zed to the joys of heaven — the dark- 
nefs of this ftate, to the light of that in which 
darknefs is done away- — the fear and concern here 

T 



66 A b ram's Horror of great Darknefs. [Serm, 5, 

experienced, to the fecurity and perfeft fafety of 
the Canaan which is above. 

Some think that what Abram experienced on 
this occafion was intended to intimate God's future 
dealings with his family'. They were honored by 
bein? taken into covenant with God, but were to 
pafs through the horror and darknefs of Egyptian 
bondage — the diftreiTes of a wildernefs Rate, and 
a war with the Amorites, before they fihould enjoy 
the promiftd land. Some conceive Abram' s fuf- 
ferings at this time, deugned to prefigure the legal 
difpenfation, under which his feed were to contin- 
ue long, and fuffer many things. However this 
might be, we know that Abram did not find reft 
in this weary land, unallayed with forrow. He 
was doomed to make his way through darknefs, 
doubts and difficulties. 

Such was the portion of this father of the faith- 
ful, while he remained in the body and continued 
on trial. The fame is the portion of all the faints. 
11 This is not their reft, becaufe it is polluted/' 
Reft is not to be found on earth. When the re- 
mains of fin fhall be purged away, there will bs 
no more darknefs, fear or horror. " The former 
things will pafs away*" 

OX J 

These confederations teach us what we have to 
expefl: while we tabernacle in clay — namely, trials 
and difficulties, doubts and darknefs — thefe mult 
be here our portion. Though we may be children of 
God, wc are not to expeft exemption from them 
till the earthly houfc of our tabernacle is diffolved 
and we are clothed on with cur houfe which is 



Sirm. 5.] Abram's Horror of great Darknefs. 67 

Those who are ftrangers to religion may fla 
thernfelves that fhould they attain renewing grace 
and get evidence of it, they fliould no more fur 
from fear or horror, or the hidings of God's face-, 
but that God would fmile inceffantly upon the 
and caufe them to go on their way rejoicing. But 
this is far from being the cafe. Though when 
perfons firft attain a hope towards God, they are 
glad, their joy is foon interrupted — doubts and 
fears arife — their way is dark — " God hideth his 
face that they cannot behold him. O that I were 
as in months pa ft — when God preferred me — ■ 
when his candle mined upon my head, and hy his 
light I walked through darknefs — when the Al- 
mighty was yet with me/' 

This hath been the complaint of many 
others befide benighted job. It is often the Ian- 
guage of the faints while in this dark world. 
" God often hides his face from thofe whom his 
foul loves, fo that they walk on and are fad." 
This makes them long for heaven, becaufe there 
u will be no night there, neither farrow, nor cry- 
ing, nor any more death/' 

In this life fanftification is imperfect. The 
faints carry about in them a " body of death." 
While this continues, thev cannot have uninter- 
rupted peace, but muft have intervals of darknefs 
and doubt. Thofe who have gone before us have 
often been troubled and diftreffed, and gone on 
their way forrowing. 

This is the fruit of fin. Man was doomed to it 
zt the apoftacy. It hath been from that time ; 



63 Abram's Hotfror of great Varknefs. [Serm. g. 

portion of humanity:. Nane hath been exempted* 
Thofe whom St. John faw walking in white robes 
and rejoicing in glory, had { *'come out of great 
tribulation." 

We can hope for nothing better than to " be 
followers of them who through faith and patience 
inherit the promifes." We mud travel the fame 
road and can promife ourfelves no better accomu 
modations on our journey. If Abram, the friend 
of God, felt horror of great darknefs, after he had 
jfc>een called of God, we have no reafon to expeS 
trials lefs fevere. 

Let us not be difcouraged, or faint in our 
minds. The way to glory lies through this dreary- 
land — to us there is no other way. But the end 
will be light. If we keep heaven in our eye, and 
prefs on uamoved by the difficulties, and unawed 
by the dangers which lie in our way, (: our labor 
will not be in vain in the Lord/ 1 God will be 
with us. He will not leave us comfortlefs ; but 
will fupport us under difficulties and guard us tp 
his kingdom. After we {hall have fufFered awhile, 
he will call us from our labors, and reward us 
t vifh eternal rewards. " Then (hall we obtain joy 
gladnefs, and forrow and mourning fhall flee 
zwzy." And the time is fhort. 

"He which teftifieth thefe things, faith, ftirely I 
come quickly. Amen/' May we havefuch evi- 
dence of an mtereR in him, as may difpofe us tp 
snfiyer, u Evenfo copne Lord Jefus. 







SERMON VI. 

Divine Impartiality considered. 



Romans ii. 11. 

For there is no respect of persons with God. 

1 HE divine impartiality is often afferted in the 
holy fcriptures ; and the affertion coincides with 
our natural ideas of deity. The pagans indeed 
attributed to their Gods, the vices, follies and weak- 
neffes of men ! But the beings whom they adored 
were moftly taken from among men, and might be 
confidered as retaining human imperfe£tions, — 
Had unbiafTed reafori beenccnfuiied to find out a 
fupreme being, a different obje£i would have been 
exhibited to view* But it is natural to mankind 
to fancy the deity fuch an one as themfelves. 

The origin of many erroneous conceptions of 
the divinity may be found in the perfons who en- 
tertain therm To the jaundiced eye, obje£k ap- 
pear difcolored. To a mind thoroughly deprav- 
ed, the fource of truth may feem diftorted. There- 
fore the hope of the Epicure-— therefore the por- 
trait which feme have drawn of the divine fove- 
jeign, .rather refembling an earthly defpot, than 
the Jehovah of the bible S 



70 Divine Impartiality. £Serm. 6* 

Yet God is vifible in his works and ways. 
" They are fools and without excufe, who fay, 
there is no God." And as far as God appears in 
the works of creation and providence, he appears 
as he is. Paffion, prejudice, or depravity may 
disfigure or hide him ; but as far as the difcove- 
ries which God hath made of himfelf are received, 
his true charafter is difcerned. 

Of this character impartiality conftitutes an 
eflTential part. Cl God is a rock, his work is per- 
fect ; for all his ways are judgment ; a God of 
truth, and without iniquity ; juft and right is he." 

This reprefentation agrees with reafon. Ac- 
cording to his fenfe of it, every man will fubfcriba 
it. Yet different apprehenfions are entertained 
refpefiting the divine impartiality, as refpe£ling 
every thing elfe. The ideas which fome receive, 
others rejeft as unreasonable. This is not ftrange. 
Minds differ, no lefs than bodies. 

We propofe, with deference, now to exhibit cur 
views of this interejling JubjeEl, the divine impartialL 
ty 9 efpecially as it refpecls man. 

This is the branch of divine impartiality refer- 
red to in the text, and commonly in the fcriptures 
— There is no refpecl of persons with God. 

It is important that we form juft apprehenfions 
on this fubjeCi. Miftakes might infpire ground- 
lefs cxpe&ations, and occafion pra6lical errors, 
difhonorable to God, and mifcIiGivcus to man. 
But thofe which are juft, have a tendency to pro. 
duce feniiments of rational refpeft and reverence 
for thefuprerpe Governor and to point to the waj 
of peace and hlcfTcdnefs. 



Serm. 6.] Divine Impartiality. ji* 

Impartiality doth not require an equality of 
powers or advantages — that creatures fhould in 
this view be treated alike, or made equal. Infi- 
nite wifdom and power are not reftri&ed to a 
famenefs in their plaftic operations, or providen- 
tial apportionments. Neither is this famenefs the 
order of heaven. 

The number of creatures is great. We cannot 
reckon them up in order ; nor the different fpecies. 
Among the myriads of the fame fpecies, are dis- 
criminations, fufScient to diftinguiih them from 
one another. We obferve this in our race, and in 
the creatures beneath us. Among mankind thefe 
differences are mod noticeable and moll intereft- 
ing. They relate to every thing which belongs 
to man — to the mind, and to the body, and to the 
powers of each — to the temper — appetites — paf- 
fions — talents — trials — opportunities, and means 
of information. There is in every refpeft an al- 
moft infinite variety — differences which run into 
innumerable particulars. Variety may be confid- 
ered as a diftinguifhing trait in the works, and 
ways of God. And all is right. When we con* 
fider the hand of God and his providential influ- 
ence in them, we feem conftrained to adopt the 
language of the pfalmift, M O Lord how many are 
thy works ? In wifdom haft thou made them all : 
The earth is full of thy riches." 

These are difplays of divine fovereignty. They 
are beyond our comprehension. " We fee, but 
we underftand not." Of many things brought 
into being by divine efficiency, we know neither 



^2 Divine Impartiality. [Serm. 6. 

the delign nor life— can only fay, " Thou Lord, 
haft created all things, and for thy pleafure they 
are and were created/' 

The fame obfervation is applicable to the differ, 
ent fituations in which God hath placed creatures 
of the fame clafs, and the different talents com- 
mitted to them. God hath doubtlefs his reafons 
for thefe difcriminations, but hath not revealed 
them. 

By nothing of this kind is the divine impartial* 
ity affefted ; with none of them is it concerned, 
God is pleafed to try fonie with ten talents, others 
Tvith five, others with only one. That "foit 
feems good in his fight," is all we know about it j 
and all we need to know. Should we attempt to 
pry into it, theanfwer given by our Lord to an 
officious enquirer refpe&ing another, might be 
applied — " What is that to thee ?" 

The divine impartiality is only concerned td 
apportion the rule of duty to the powers and 
•advantages imparted, and to give to each one ac- 
cording to the manner in which he fhall have con- 
formed to the rule given to diredl him, making no 
difference, other than they may have atfced differ- 
ently the parts affigned them, or had more or few- 
er talents. 

If this definition of impartiality is jiift, we may 
infer that God requires of man only " according 
to that which he hath ;" and that in the final eld-* 
juflment nothing will be done bv partiality, c 
preferring one before another* 



Serm. 6.] Divine Impartiality. 73 

Could not thefe be predicated of the fupreme 
governor, we would not attempt to vindicate his 
chara&er as an impartial being. The latter we 
conceive chiefly refpe&ed in the text* Shall treat 
of each briefly. 

That God requires of man only " according to 
that which he hath/' is equally the language of 
reafon and revelation. Our Savior teacheth, that 
the divine rule will be the fame, in this refpeft, as 
that which governs good men — " Unto whom 
much is given, of him fhall much be required ; and 
to whom men have committed much, of him will 
they aflc the more." 

The apoftle had a particular referrence in the 
text to the decifions at the great day, when " every 
one muft give account to God, and receive the 
deeds done in the body" — and infills that the (Sit- 
uation in which each perfon had been placed, and 
the rule given for his dire&ion will then be 
brought into the reckoning, and that each one will 
be judged, and his ftate determined by the law, 
under which he had lived and afted during his 
probation. This is the fpirit of the context from 
verfe fixth to the fixteenth, inclufive. " Who will 
render to every man according to his deeds : To 
them who by a patient continuance in well doing, 
feek for glory, and honor and immortality, eter- 
nal life : But to them that are contentious, and 
do not obey the truth, but obey unrighteoufnefs, 
indignation and wrath ; tribulation and anguifh, 
upon every foul of man that doeth evil ; of the 
Jew firft, and alfo of the Gentile : But glory, and 
K 



74 Divine Impartiality. £Serm. 6* 

honor, and peace, to every man (hat worketh good ; 
to the Jew firft, and alfo to the Gentile. For there 
is no refpeft cf perfons with God. For as many as 
have finned without law, fhall alfo perifh without 
law ; and as many as have finned in the law fhall 
be judged by the law. (For not the hearers of 
the law are juft before God, but the doers of the 
law fhall be juftified. For when the Gentiles 
which have not the law, do by nature the things 
contained in the law, thefe having not the 
law, are a law unto themfelves ; which fhew 
the work of the law written in their hearts, their 
confciencealfo bearing witnefs, and their thoughts 
the mean while accufing, or elfe excufing one ano- 
ther.) In the day when God fhall judge the fe- 
crets of men, by Jefus Chrifi, according to my 
gofpel." 

This whole paragraph is an illuftrationof divine 
juftice and impartiality, as exercifed toward man- 
kind. It fhews that they are here for trial — that 
thofe who a& uprightly will meet the divine ap- 
probation, and be rewarded with eternal rewards; 
but that a contentious difregard of duty, and wil- 
ful continuance in known wickednefs will be the 
objeft of divine indignation, which will occafion 
tribulation and anguifh — that in the decifions at 
the great day, family and national diftin6iions will 
be difregarded — that it will be required of every 
one according to the talents committed to him ; and 
no mere, whether he be Jew or Gentile. 

Some have doubled whether thofe left to the 
it of nature could poffibly meet the divine ap- 



Serm. 6.] Divine Impartiality. 75 

probation and find mercy with God ; or were not 
doomed without remedy to fuffer the vengeance of 
eternal fire. This we apprehend to be here deter- 
mined, " Thofe who have not the law, may doby 
nature, the things contained in the law ; and the 
doers of the law ftiall be juitified/* 

By " doing the law/' no more is intended than 
acting fincerely, according to the light imparted. 
Perfeft obedience is not attainable by imperfe6l 
creatures — cannot therefore be here intended by 
the apoftie. His evident meaning is, that finceri- 
ty is accepted of God, and rewarded with the re- 
wards of grace, and equally of the Gentile, as of 
the Jew ; for there is no refpeff of perfons with God. 

Adults, privileged with gofpel light, mud be- 
lieve and obey the gofpel. To them is that dec- 
laration addreffed — " He that believeth and is bap- 
tized fhall be faved ; but he that believeth not: 
fhall be damned/' This hath no relation to thofe 
who have not the means of faith. " What the 
law faith, it faith to thofe who are under it/' The 
fame is true of the gofpel. 

The equal jufiice of God in giving to every 
one acording to his works, or to his improvement 
of talents, is the fpirit of the text and context, 
and of many Gther feriptures. Yea, this one of 
thofe great truths which are borne on the face of 
revelation — c; If ye call on the Father, who, with- 
out rejpeB of perfons, judgeth every man according 
to his works, pafs the time of your fojourning 
here in fear/' 



yS Divine Impartiality. £Serm. 6. 

Some obje£iions to the preceding definition of 
divine impartiality are fubjoined, with very brief 
replies. 

It is faid "We mull be born again or we can- 
not fee the kingdom of God/' and regeneration is 
the work of God, or effe£l of divine influence. 

That neceffary change, is indeed the work' of 
God, but not to the exclufion of human coopera- 
tion. The holy fpirit drives with all who have 
the means of grace. None are wholly deftitute of 
fupernal influences— of awakenings and con- 
viftions, or devoid of power to cherifli or to refill 
them. This is intimated in the warnings to beware 
of grieving or quenching the fpirit. Could men 
only oppofe divine influence in renovation, they 
would never be exhorted of God " to make 
themfelvs new hearts, and turn themfelves that 
they may live/'* 

But natural men are faid to be " dead in fin" — 
and can the dead do aught which tends to their 
own refurre£tion ? 

The renewed are faid to be ''dead to fin" — - 
Can they do nothing which tends to wickednefs ? f 
Metaphors mufl be underflood with latitude. We 
ihould involve ourfelves in many abfurdities, by 
always adhering to the literal fenfe of thofe ufed 
in fcripture. Were we to adhere in all cafes to 
the literal fenfe, we fhould believe Chrift to be a 
rock, a door, a vine, and receive the Romifh doc- 
trine of tranfubftaniiation. 

* Ezckicl xviii. 31. i Romans vi. 2, 11. 



Serm. 6.] Divine Impartiality* 77 

But is not iC every imagination of the thoughts 
of finners hearts/' faid in fcripture to M be only 
evil continually ? M 

Such is faid to have been the Hate of antediluvi- 
an finners, when the fpirit had ceafed to drive 
with them, agreeably to the threatening.* It is a 
reprefentation of the laft grade of human deprav- 
ity ; but not applicable to every natural man, 
Thofe who are unrenewed are not ail equally de- 
praved. Some "are not far from the kingdom of 
God." — In fome are things lovely in the Savior's 
eyes. •' Then Jefus, beholding him, loved hi&i/'t 

It is further afked, Whether every motion to- 
ward a return to God, is not the effeft; of divine 
influence ? And whether divine influence doth 
not neceflarily produce effe6t ? — We anftver, 

To fuppofe man not capable of afting, but on- 
ly of being a6ied on, or a£ied with, is to excul- 
pate his enmity againft God, and oppofition to 
his law and gofpel. To fuppofe his enmity and 
oppofition to be the effeft of divine influence, is to 
excufe them. Blame refls with the efficient. The 
creature cannot be culpable, becaufe he is what 
God made him ; or while he remains what he was 
made of God. To denominate either temner or 
conduft morally good or evil, confent is neceffary. 
to fuppofe confent, in the creature, to be the efFefl 
of almighty power operating upon it. nullifies it 
to the creature, in a moral view. The work of 
God cannot be the fin, or holinefs, of the creature* 

* Genefis vi. 3. + Mark xii. 34. x. 21. 



-3 Divine Impartiality. [Serm. 6# 

But depravity and wickednefs are wrong, and 
criminal, apart from all consideration of their 
fource— they are fo in themfelves. 

They cannot therefore be from God, but mull 
have fome other fource. The creature w Inch vi- 
tiates another,, is viewed as culpable, though it on* 
]y tempts to wickednefs, which is all a creature 
can do to vitiate another, and leaves the tempted 
ability to retain integrity ; what muft then be our 
views of a being whom we conceive to produce 
the fame eflfe£t by an exertion of Almighty power ? 
— " God cannot be tempted with evil, neither 
tempteth he any man." Is it then fuppofeable 
that he can produce it by dire6fc efficiency ? 

But fuppofe him to produce it. Suppofe it to 
derive immediately from him. Is its nature al- 
tered ? Is it lefs criminal or odious ? 

God forbid that we fliould make the fuppofi- 
tion ! It is a compound of abfurdity and blafphe- 
my ! As well may we fuppofe the fun to diffufe 
darknefs ! They " trufled in lying words, who 
faid of old, We are delivered to do abominations/' 
We fear the Lord ; " and will afcribe righteouf- 
nefs to our Maker." 

Bur doth not God choofe fome to eternal life, 

and to this end bring them into his kingdom, and 

i c others to perifh in their fins ? 

God choofeth thofe who hear his voice, and 

cherifh the divine influences, and leaves thofe who 

refufe his grace and grieve his fpirit. <c Behold, I 

{land at the door and knock ; if any man hear my 

and open the door, I will come in to him. 



Serm. 6.] Divine Impartiality. 79 

and fup with him, and he with me. Every one 
that afketh receiveth ; he that feeketh, findeth ; 
and to him that knocketh it is opened/' Afldng 
is antecedent to receiving ; feeking, to finding j 
and knocking is the work of thofe yet without* 
When trembling, aftonifhed Saul, of Tarfus en- 
quired, " Lord, what wilt thou have me to do V 9 
he was directed by one fent of Chriffc — -"'The Lord 
faid to Annanias, Arife — go — enquire — for one 
called Saul of Tarfus : For, behold, he prayeth." 

It is further afked 5 Whether God doth not a£t 
as a fovereign, in his choice of thofe whom he 
fan&ifies and faves ? 

God aSs as a wife and impartial fovereign. 
God is not a fovereign in the fenfe in which moft 
earthly monarchs are fo. Whim, caprice, paflion, 
prejudice often influence their preferences of fome 
to others. Not fo the divine fovereign. There 
are reafons for all his difcriminations. They may 
be veiled at prefent from our view ; but will one 
day appear — " The day will declare them/' and 
juftify God in them.* 

But the ele6i, it is faid, " are chofen from the 
foundations of the world ; before they have done 
either good or evil." 

Election is indeed, " according to foreknowl- 
edge/' " Whom God did foreknow, he alfo did 
predeftinate to be conformed to the image of his 
Son/' 

But God could not foreknow, fay fome, how a 
free moral agent would aft, unlefs he had fir ft 
determined how he fhould a 61 ! 

* t Corinthians Hi. 13. 



80 Divine Impartiality. [Serm. 6. 

A free moral agent, all whofe volitions and aflions, 
are Jixtd by an immutable decree ! We are ignorant 
how God knows, or how he foreknows. Perhaps 
pail and future relate only to creatures. Every- 
thing may be prefent to the divine mind — with 
God there may be an eternal Now. "Beloved, 
be not ignorant of this one thing, that one day is 
with the Lord as a thoufand years, and a thoufand 
years as one day/' Much which is known to us, 
is locked up from creatures below us — they can 
form no ideas about it. Still lefs do we know of 
God, or the manner of the divine perceptions. 
The diftance between God and us, is infinitely 
greater than between us and creatures of the low- 
eft grade. It is therefore impoffible for us to make 
dedu£tions from the divine perceptions, or deter- 
mine any thing about them. When tempted to it 
we fhould remember the caution given by Zophar, 
— ;4 Canft thou by fearching find out God ? 
Canft thou find out the Almighty to perfeftion ? 
It is high as heaven ; what canft thou do ? deep- 
er than hell ; what canft thou know ?*" 

But as the whole human race are finners, de- 
fending onlv of punifhment, is not God at liberty 
to choofe from among them, whom he pleafeth to 
fanfitify and fave, and pafs by, and leave whom 
he pleafeth, to punifh in their fins ? 

We have no claim on divine juftice. All man- 
kind might have been left to perifh. But they are 
not thus left of God. He hath found a ranfom ; 
and offers falvation to all. No differences will be 

* Jofc XL 7. 3. 



Serm. 6.3 Divine Impartiality. 81 

eventually made among men without reafons* 
And the reafons will be in them—For there is no 
refpeci of per Jens with God. 

But fuppofe two perfons to be equally guilty 
and deferving of condemnation, may not God 
make one of them a veffel of mercy, and the other 
a veffel of wrath ? Would the latter have occafion 
to complain ? Or could injuftice be charged on 
God ? 

We fhould not dare to charge him with injuf- 
tice, did we know fuch a cafe to happen — neither 
do we prefume to determine what God hath a 
right to do. But we are fure that no fuch cafe 
ever will happen — that God will not make an 
eventual difference in thofe who are alike. For 
there is no refpeH of perfons tvith God. 

Some may find mercy who may appear to us 
lefs guilty than fome others who may perifh 
in their fins. But it belongs not to us to eftimate 
comparative guilt. It requires omnifcience. "The 
judge of all the earth will do right/' 

INFERENCES. 

Mankind are here on trial. Different talents 
are committed to them. God afts as a fovereign 
in apportioning betruiiments, and wall obferve 
exa£i impartiality in adjufting retributions. 

The idea of talents implies ability to improve 
them. Gofpel applications fpeak fuch to be our 
ftate — they are adopted to no other ftate. 

The fatalifl, and thofe who conceive every hu- 
man volition and aftion to be the effeft of di- 
vine agency, have no rational motive, to do, 
L 



Divine Impartiality. [Serm. 6* 

or fuffer for religion. " Let us eat and drink, for 
tomorrow we die/' 

However we may amufe ourfelves with idle 
fpeculations, this life is a probation feafon. — Our 
ufe or abufe of the talents we pofTefs will determine 
us to happinefs, or mifery, honor or infamy. 

"All have finned, and are guilty before God — » 
In his fight fliall no man living be juflified"— 
our fole defert is punifhment. But God hath had 
mercy on us — provided a Savior, and offers us 
falvation. The offer is univerfal — " Whofoever 
will let him come/' 

That there is no rejpeft of perfons with God, is 
alike the di£iate of reafon and revelation. We 
haye only to a& with integrity before God, relying 
on his grace in Chrift, and his grace will be fuffi- 
cient for us. 

The man who had the one talent, negle&ed it, 
under pretence that he ferved a hard mailer, 
who required things unreafonable and impoffible 
— he was condemned ; but only for negle&ing the 
talent which he poffeffed. 

It is required of a man according to that which 
he hath — this he can render — the negleft will be 
fatal. u We muft all appear before the judgment 
feat of Chrift, that we may receive the deeds done 
in the body, according to that which we have 
done, whether good or bad. For God will bring 
every work into judgment, with every fecret thing, 
whether it be good or evil. 

An unfeen hand is conflantly writing down our 
volitions and a&ions, to be referved to judgment 



Serm. 6.] Divine Impartiality. 83 

Ere long the books will be opened, which will 
open every heart, and life. Not a circumftance 
which goes to conftitute a ftate of trial, will be 
omitted — all will be brought into the reckoning, 
and ferve to determine our eternal ftate. 

That ftate will be determined by the ufe which 
we fhall have made of life, and the advantages 
which we enjoyed in it. The divine impartial- 
ity will then appear — " The ungodly will be 
convinced of their ungodly deeds— and of their 
h^rd fpeeches, which they have fpoken againfl 
God." None will complain of injuftice — none 
of the condemned pretend that they receive aught, 
which others circumftanced as they were, and a£l- 
ing as they a6led, would not have received from 
the hand that made them. " Every mouth will 
be flopped." 1 

This, fellow mortals is our feed time for eterni- 
ty. H Be not deceived ; God is not mocked ; 
for whatsoever a man foweth, that fhall he alfo 
reap — whatsoever good thing any man doth, the 
fame fhall he receive of the Lord, whether he be 
bond or free — every man fhall receive his own re- 
ward, according to his own labor." 

Not only the ftate into which we are to enter 
at death, but the rank we are to hold in it depend 
on prefent improvement. All the fan&ified will 
be faved ; all who die unrenewed will be damned. 
But there will be different grades, both in the up- 
per and lower worlds. Of the faints, fome " will 
be fcarcely faved." To others " will be minifter- 
ed an abundant entrance into the kingdom of 



84 Divine Impartiality. [Serm. 6. 

Chrift/' There are alfo greateft and leaft in the 
kingdom of heaven. And among thofe exiled the 
world of light, differences will be made, fuited to 
the different degrees of criminality. Capernaum 
will receive a more intolerable doom than So~ 
dom.* 

All thefe discriminations will be built on the 
prefent life, and rife out of it. This will be fo 
abundantly manifefted, " when God fhall judge 
the world in righteoufnefs," that an affembled unu 
verfe will confefs, That there is no refpeft of perfons 
with God. 

% Matthew xi. 23, 24* 




!/^^ 




SERMON VII. 



Moses Prayer to be blotted oat of God's Book. 



Exodus xxxii. 31, 32. 

And Moses returned unto the Lord and said, Oh! this people 
have sinned a great sin, and have made them gods of 
gold. Yet now, if thou wilt, forgive their sin ; and if 
not, blot ?ne, I pray thee, out of thy book which thou hast 
written. 

1 HIS is one of the moll difficult paflages in the 
holy fcriptures. Many have attempted to explain 
it, and in our apprehenfion, failed in the attempt. 
Some will entertain like opinion of the following. 
Perhaps juftly. We are no lefs fallible than 
others. 

In matters which have engaged the attention of 
the learned, and in which they have differed, afTur. 
ance is not perhaps to be expe£ted. But as we 
are forbidden to call any man mailer, we have 
ventured to judge for ourfelves refpecting the 
meaning of the text, and now lay before the read- 
er the refult of our attention to it ; not wifhing to 
obtrude our opinion upon him ; but leaving him 
to form his own as he may find occafign. 



86 Mofes* Prayer to be [Serm. 7. 

Some fuppofe that a perfon mud be willing to 
be damned for the glory of God, or he cannot be 
faved ; and this fcripture hath been alledged in 
proof. After a few observations, to Jhexv that the 
fappofition is erroneous and abfard ; wejliall exhibit 
the various conJlruElions which have been put on the 
text, by feveral expofitors ; then give our ownftnfeof 
it ; and clofe with a few reflections. 

The fuppofition that man mull be willing to be 
damned, in order to be laved, is in our apprehen- 
fion, erroneous and abfurd. It fuppofes a defire of 
God's favor to be an unpardonable offence ; and 
a contempt of it a recommendation to his regard ! 
It fuppofes that God will banifli thofe from his 
prefence who long for it ; and bring thofe to dwell 
in it who do not defire it I A fuppofition, which, in 
our view, carries its own confutation in it. For 
the ail important inquiry is, confefledly, how to 
obtain falvation ? The folution which the fuppo- 
fition exhibits, is this, by being willing not to obtain 
it! 

God cannot iffue an order, making it the duty 
of man to be willing to be damned. To be will- 
ing to be damned, implies a willingnefs to difo- 
bey God, refufe his grace, and continue in unbe- 
lief and impenitence ! Should we fuppofe it poffi- 
ble for God to iffue the order, obedience would 
be impoflible, and equally to thofe of every char- 
after. 

The hardened finner, cannot furely be thought 
capable of love to God, which will difpofe him to 
fuffer eternally for God's glory. He may do that 



Serm. 7.] blotted out of God's Book. 87 

which will occafion eternal fufferings, but not out 
of obedience to God — not with defign to glorify 
him. 

Neither can the awakened finner be coniider- 
ed as the fubjeft of fuch love to God. Awakened 
finners are not lovers of God. They fee indeed 
the evil of fin, and are fenfible of its demerit — 
that they deferve deftru6iion. But Tthis doth not 
reconcile them to deftru&ion, and make them will- 
ing to receive it. They tremble at the thoughts 
of it, ftrive againft fin, and cry after deliverance. 
Were they willing to be damned, they would not 
be afraid of being damned, or feek in any way to 

avoid it. 

< 

It is equ.ally impoffible for the faint to be re- 
conciled to damnation, as will appear, by confid- 
ering what it implies. It implies the total lofs of 
the divine image, and banifhment from the divine 
prefence and favor ! It implies being given up to 
the power of apoftate fpirits, and configned to the 
fame dreary'dungeon of defpair and honor, which 
is prepared for them ! It implies being doomed to 
welter in woe unutterable, blafpheming God, and 
execrating the creatures of God, " world without 
end !" 

When peojple pretend that they are willing to 
be damned fo;r the glory of God, they " know 
not what they fay, nor whereof they affirm/" 
They leave out the principal ingredients of that 
dreadful ftate. Did they take them into the ac- 
count, they would perceive the impoffibility of 
the thing. To fuppofe it required is to blafpheme 



88 Mofes Prayer to be [Serm. 7. 

God— to pretend that man can fubmit to it, is to 
belie human nature — to conceive that a child of 
God can reconcile himfelf to it, istofubvert every 
juft idea of true religion. To require it, God 
muft deny himfelf ! To confent to it, man mull 
confent to become an infernal ! The ftatement of 
the cafe is a refutation of the fcheme. 

But if God's glory requires it, will not this 
reconcile the good and gain their confent ? 

God's glory doth not — cannot require it. "The 
fpirit of the Lord is not ftraitened." Human 
guilt and mifery are not neceffary to God's honor. 

It is neceffary that divine juflice fhould be ex- 
ercifed on thofe who refufe divine grace ; but not 
neceffary that men fhould refufe divine grace* 
c: As I live, faith the Lord God, I have no pleaf- 
ure in the death of the wicked ; but that the wick, 
ed turn from his way and live." 

Such is the language of revelation ; and the 
meafures which God hath adopted relative to our 
guilty race fpeak the fame language. He hath 
provided a city of refuge, and urges the guilty to 
"turn to the ftrong hold." — He weeps over obfli- 
nate finnei's who refufe his grace — " How fball I 
give thee up ? How (hall I deliver thee ?" But 
rejoiceth over the penitent, as the father rejoiced 
over the returning prodigal. 

God would not have provided a Savior, and 
made indiscriminate offers of pardon and peace 
had he chofen the deftru£iion of fcnners, and had 
their ruin been necelfarv to his honor. But God 



Serm. 7\! blotted out of God's Book. Bg 

hath done thefe things, and manifested this mer- 
ciful difpofition toward mankind. 

We have no need to " do evil that good may 
come. Our unrighteoufnefs is not neceffary to 
commend the righteoufnefs of God/' 

How then are we to underftand the prayer of 
Mofes, placed at the head of this difcourfe — blot 
me, I pray thee, out of thy book which thou hajl writ- 
ten ? 

As this is one of the principal paflages cf fcrip- 
ture which are adduced to fupport the fentiment 
we have exploded, a few things may bepremifed, 
before we attempt to explain it. 

I. Should it be admitted that Mofes here im^ 
precated utter deftrudlion on himfelf, it could not 
be alleged as a precept given to dire£l others, but 
only as a folitary incident, in the hiflory of a 
faint, who was then compafTed with infirmity* 
And where is the human chara&er without a fhade? 
This fame Mofes negle6ted to circumcife his chil- 
dren — broke the tables of God's law — fpakeunad- 
vifedly with his lips — yea, committed fuch offen- 
ces againft God, that he was doomed to die fbort 
of Canaan, in common with rebellious Ifrael. 

II. The time in which it hath been particularly 
infilled that a perfon mull be willing to be damned 
for God's glory, is at his entrance on a ftate of 
grace ; but Mofes had been confecrated to the fer- 
vice of God long before he made this prayer. 
Nothing, therefore refpe&ing the temper of thofe 
under the preparatory influences of the fpirit 
can be argued from it. 

M 



gti Mofes 3 Prayer to he £Serm*. 7. 

III. ShouldJwc grant that Mofes here imprecat- 
ed on himfeif the greateft evil, a fenfe of other 
people's fins, and not a fenfe of his own fins, was 
the occafion. But, 

IV. No fufferings or his could have been ad- 
vantageous to others, had he fufamitred to them 
for their fake. Had he confented to have been a 
caftaway — to have become an infernal, as we have 
feen implied in damnation, this would not have 
brought falvation to Ifrael. Mofes* hatred of God, 
and his fufferings, and blafphemies, would not 
have atoned for the fins of his people, or tended 
in any degree to turn away the wrath of God from 
them. 

Ir feems furprizing that the whole train of ex- 
positors fhould confider this good man as impre- 
cating evil on himfeif, for the good of others, when 
it is obvious that others could not have been bene- 
fited by it. For though expofitors differ refpeft- 
ing the magnitude of the evil, they feem to agree 
that he did wiffi evil to himfeif, and pray that he 
might fuffer for his people ! We have feen no ex« 
pofitor who is an exception. 

But let us attend to the prayer. Oh! this peo* 
pie have finned a great fin; yet now, if thou wilt, 
forgive their fn ; and if not, blot me, I pray thee, 
out of thy book. — 

WE know the occafion. Ifrael had fallen into 
idolatry while Mofes was on the mount — had 
made an idol, and bowed in adoration before it. 
God told Mofes what they had done — threatened 
to deflroy them — excufed Mofes from praying for 



Serm. j.J blotted out of God's Book. gi 

them, which had before been his. duty, and prom* 
ifed to reward his faithfulnefs among fo perverfe 
a people, if he would now " hold his peace, and 
let God alone to defiroy them" But Mofes pre- 
ferred the good of Ifrael to the aggrandifement of 
his own family, earneflly commended them to the 
divine mercy, and obtained the forgivenefs of their 
fin — " The Lord repented of the evil which he 
thought to do unto them/' Bat he gave at that 
time no intimation of his merciful purpofe to- 
ward them. 

When Mofes came down and found the congre- 
gation holding a feaft to their idol, he was filled 
with grief and indignation • and took meafures 
immediately to punifti their fin and bring them to 
repentance. He firft deftroyed their idol, and 
then about three thoufands of the idolators, by the 
fword of Levi, who at his call, ranged themfelves 
on the Lord's fide. The next day, fearing that 
God would exterminate the nation, agreeably to 
his threatening, Mofes gathered the tribes, fet their 
fin before them, and told them that he would re- 
turn to the divine prefence and plead for them, 
though he knew not that God would hear him. 
" Ye have finned a great fin ; and now I will go 
up unto the Lord ; peradveniure I fhail make an 
atonement for your fin. And Mofes returned unto 
the Lord and faid, Oh I this people have finned a 
great fn, and have made them gods of gold. Yet, 
now, if thou wilt, forgive their fin j and if not, blot 
me, I pray thee, cut of thy book which thou haft writ* 



J 



<}2 Mofes 9 Prayer to be [Serm. 7. 

Moses' meaning, while praying for Ifrael, is ob. 
vious ; but the petition offered up for himfelf is 
riot equal ly fc — blot me, I pray thee, out of thy book. 

Four different conftrufKons have been put on 
this prayer Some confider Mofes as impre- 
cating damnation on himfelf, for the good of his 
people — Some as praying for annihilation, that 
they might find mercy — Some as aflcing of God 
that he might £12 .vith them, if they fhould die in 
the wildernefs — Others, that his name might be 
blotted out of the page of hiftory, and his memory 
psrifti, fhould Ifrael be deftroyed and not reach the 
promifed land. 

"Blot me" (faith Mr. Cruden) " out of the 
book of life — out of the catalogue, or number of 
thofe that Chall be faved — wherein Mofes does not 
exprefs what he thought might be done, but rather 
wiflieth, if it were poffible, that God would accept 
of him as a facrifice in their ftead, and by his def- 
tru&ion and annihilation, prevent fo great a mif- 
chief to them."* 

Doer. S. Clark exprefleth his fenfe of the paf- 
fage to nearly the fame effeft. 

Did Mofes then afk to be made an expiatory 
facrifice ! Or conceive his utter ruin could atone 
for the fin of Ifrael ! Or did he folemnly afk of 
God what he knew to be fo unreafonable that it 
could not be granted ! 

There is no hint in the account given of this 
affair, that Mofes entertained a thought of being 

epted in Ifrael's ficad. He did not afk to fuf- 

f V: \ Concordance, under slot. 




Serm. 7*3 Hotted cut of God's Bool. 93 

fer, that they might efcapc — he prayed to be blotted 
out of God's book, if his people could not be forgiv- 
en — If thou wilt, forgive their fin ; and if not, blot 
me, I pray thee, out of thy baok which thou hafl wriu 
ten. 

Mr. Pool confiders Mofes as praying to be anni- 
hilated thatlfrael might be pardoned ! "Blot me 
out of the book of life — out of the catalogue, or 
number of thofe that fhall be faved. I fuppofe Mofes 
doth not wifh his eternal damnation, becaufe that 
ftate would imply both wickednefs in himfelf and 
difhonor to God ; but his annihilation, or utter 
lofs of this life, and that to come, and all the hap- 
pinefs of both of them. Nor doth Mofes limply 
defirethis,butonly comparatively exprefieth his lin- 
gular zeal for God's glory, and charity to his people ; 
fuggefting that the very thoughts of the deftruc- 
tion of God's people, and the reproach and blaf- 
phemy which would be call upon God by means 
thereof, were fo intolerable to him, that he rather 
wifhed, if it were poffible, that God xvould accept 
him as a facrifice in their ftead, and by his utter 
definition prevent fo great a mifchief."* 

Could the learned and judicious Mr. Pool feri- 
oufly believe that infpired Mofes prayed for anni- 
hilation ! Or confider him as entertaining a fufpi- 
cion that a foul could ceafe to exift ! Or could 
he conceive him as deliberately afking of God to 
make him an expiatory facrifice ! Or harboring a 
thought that the fin of his people might be atoned 
by his being blotted out from among God's works f 
r~~ — Strange ! ♦ via, Pool in locum. 



94 Mofes* Prayer to he [Serm. 7. 

Mr, Henry confiders Mofes as praying to die 
with Ifrael, if they mud die in thewildernefs — "If 
they muft be cut off, let me be cut off with them 

let not the land of promife. be mine by 

furvivorfhip. God had told Mofes, that if he 
would not interpofe, he would make him a great 
nation — No faid Mofes, I am fo far from defiring 
to fee my name and family, built on the ruins 
of Ifrael, that I choofe rather to die with them/'* 

If fuch is the fpitit of this prayer, Mofes does 
not appear refigned to the divine order, but rath- 
er peevifh and fretful at the difappointment of his 
hope, which he had till then entertained. He had 
expected to lead Ifrael to the land of promife ; if 
not indulged, feerns not to have cared what became 
of hirnff If or his family ; and is thought here to ad- 
drefs his maker, offering diftinguifhing favors to 
him, as Daniel did Belfhazzar — " thy gifts be to 
thyfelf, and give thy rewards to another — I defire 
none of them for myfelf or mine — If Ifrael die in 
the wildernefs, let me die with them" — -From an- 
gry Jonah fuch a reply to the kind offers of a gra- 
cious God might not furprize us ; but it was not 
to have been expected from the meekeft of man- 
kind. 

Doct. Hu nter, in his biographical le&ures, ex 
plodes tne idea of Mofes' a (king to be damned for 
the falvation of Ifrael, and fliews the abfurdity of 
that conflrufiion of the text, but underltands him 
as praying to die himfelf, before fentence fhould 
be executed on his people, if they were not par- 

* Vi 1 v in loe. 



Serm. 7.3 blotted out of God's Book. 95 

doned. And in the declaration, zvhofoever hath fin- 
ned againjl me, him will I blot out of my book, he dif- 
covers an intimation, that that offending people 
fhould die fliort of the promifed land ! A dif- 
covery without a clew. This fin of Ifrael was 
pardoned. Sentence of death in the wildernefs 
was occafioned by a fubfequent a£i of rebellion, 
as will be (hewn in the fequel.* 

Mr. FiRMitf confiders Mofes as here praying 
to be blotted out of the page of hiftory, if Ifrael 
were not pardoned ; fo that no record of his name, 
or the part which he had a£led in the ftation af. 
figned him, ftiould be handed down to pofterity* 
An expofition differing from the plain language 
of facred hiftory — Blot me, I pray thee, out of thy 
book, which thou hajl written. The page or hiftory 
is written by man. 

Such are the conftruciions which have been put 
on this fcripture. The confiderations which have 
been fuggefted, oblige us to rejeft them all, as 
founded in rniftake. Our fenfe of the paffage, and 
the reafons, which in our apprehenfion, fupport 
it, will be the fubje£l of another difcourfe. 

* Vid. Hunter's Left. Vol, iv. Left. iv. 





SERMON VIII. 



Moses Tracer to be blotted cut of God's Book, 



Exodus xxxii 



32. 



And Moses returned unto the Lord and said, Oh ! this people 
have sinned a great sin, and have made them gods oj 
gold. Yet nozu, if thou wilt, forgive their sin ; and if 
not, blot me, I pray thee, out of thy book which thou hast 
written. 

IN the preceding difcourfe we endeavored to fhow 
that the idea of being willing to be damned for the 
glory of God is not found in the text — that the 
fentiment is erroneous and abfurd — then adduced 
the conftruQions which have been put on the text 
by fundry expofitors, and offered reafons which 
oblige us to rejeft them as mifconftru&ions. 

It remains, to give our fenfe of the paffage — the 
grounds on which it rejls — and fome refactions by way 
of improvement. 

As to our fenfe of the pajfage — We conceive thefe 
puzzling words of Mofes to be no other than a 
prayer for hi ml elf — that his fins which might 
fland charged againfl him in the book of God $ 
might be blotted out, however God might deal wkb 



Serm. 8.] Hotted out of God's Book. 97 

" Sins are compared to debts, which are written 
in the creditor's book, and croffed, or blotted out, 
when paid.* Man's fins are written in the book 
of God's remembrance, or accounts, out of which 
all men (hall be judged hereafter.t And when fin 
is pardoned it is faid to be blotted out. £ And not 
to be found any more, though fought for."§ 

When a debtor hath paid a debt, we are at no 
lofsfor his meaning, if he requefts to be croffed, or 
blotted out of the creditor's book ; nor would 
doubt arife fhould one to whom a debt was for- 
given prefer like petition. M You will pleafe to 
blot me out of your book." 

" Though Mofes had taken no part in this fin 
of Ifrael, he knew himfelf a finner ; and when 
praying for others, it is not likely he would for- 
get himfelf. The occafion would naturally fug- 
ged the value, yea the neceffity of forgivenefs, and 
difpofe him to afk it of God. When others are 
punifhed, or but juft efcape punifhment, we com- 
monly look at home, and confider our own ftate ; 
and if we fee ourfelves in danger, take meafures to 
avoid it. To a finner the only way of fafety is, 
repairing to divine mercy, and obtaining a pardon. 
That Mofes would be excited to this by a view of 
Ifrael, at this time, is a reafonable expefiation. 

That fuch was the purport of Mofes' prayer 
for himfelf is clearly indicated by the anfwer 
which was given to it — for the blotting; out of God's 
book, is doubtlefs to be underftood in the fame 

* Matthew vi. 32, t Revelations xix. 12. fl&iahxliv. 22. h Jert- 

Jniah L 20»~-Vid. Cruden's Concord, under blot. 

N 



98 Mofes Prayer to be [Serm. 8v 

fenfe in the prayer, and in the anfwer ; and the 
latter explains the former. 

Oh ! this people have finned a great fin — Yet now r 
if thou wilt, forgive their fin ; and if not— if thou 
wilt not forgive their fin—blot me, I pray thee, out 
of thy book 9 which thou hajl written. And the Lord 
j aid unto Mofes, whosoever hath finned againfl me, 
him will I blot out of my book : Therefore now go 
lead the people unto the place of which I have fpoken 
unto thee. 

The paffage thus prefented to our view, feems 
fcarcely to need a comment ; but fuch fad work 
hath been made of this text, and fuch flrange con. 
clufions been drawn from it, that it may be proper 
to fubjoin a few remarks. 

That God had threatened to " deftroy that peo- 
ple, and blot out their name from under heaven— • 
that Mofes had prayed for them — and that " the 
Lord had repented of the evil which he thought 
to do unto them" we have feen above. And here 
Mofes is ordered to refume his march, and carry 
up the tribes to the promifed land, and the reafon 
is affigned — " whofoever hath finned againfl: me, 
him will I blot out of my book, therefore, now go 
lead the people to the place of which I have fpok- 
en unto thec." 

When we thus view the fubjeft can a doubt re- 
main rcfpe&ing the fenfe of this text ? But (keep- 
ing in view the reafon here affigned for the renew- 
ed order given to Mofes to conduft the tribes to 
Canaan, namely, God's determination to blot cut 
of his bock whofoever had finned againfl him, in this 



Serm. 8.] blotted out of God's Book. 99 

affair) let us try it in the different fenfes which 
have been put upon it, 

I. We will fuppofe blotting out of God's book, to 
mean deftroying foul and body in hell. The 
divine determination to Ihew no mercy to Ifrael, 
is then the reafon affignedfor the order here given 
to Mofes. The prayer and anfwer (land thus — 
Now if thou wilt, forgive this people — Anfwer — / 
will not hear thy prayer for them — no mercy fixall be 

fhewn them, but utter, eternal deJlruUionfiall be their 
portion — thererore now go lead them to the prom- 
ifed land / 

II. Suppose blotting out of God's book to mean 
annihilation, and his anfwer to the prayer ftands 
thus — -/ will dejlroy this people, and blot them 

from among my works — therefore go lead them to 
the place of which I have fpoken unto thee ! 

III. Suppose with Mr. Henry, and D06I. Hunt- 
er, that it is to be underftood of deftru£iion in 
the.wildernefs, and the anfwer ftands thus — My 
wrath fhall wax hot againjl Ifrael and confume them — 
they fhall all die in the wildernefs, therefore, now 
go lead them to Canaan ! 

The whole people, fave Mofes and Jofhua, 
feemto have participated in the revolt. We have 
no account of another exception ; and whcfoever 
had finned ', Godtoould blot out of his book. Surely 
had either of thefe been the meaning of blotting out 
of God* s book, it would not have been given as the 
reafon for Mofes' refuminghis march and carrying 
up the tribes to the land of promife. Common 
fenfe revolts at the idea. 



ICO Mofes' Prayer to be [Serm. 8. 

But if we underfland blotting out cf God's book 
in the fenfe we have put upon it, we fee at once 
the propriety of :he order given to Mofes, found- 
ed on this a£l of grace. God's having " repented of 
the evil which he thought to do unto them/' If 
this is the meaning of the words, the anfwer to Mo- 
fes* prayer amounts to this — " I have heard and 
hearkened to your prayer, and pardoned the fin 
of this people, proceed therefore in your march, 
and lead them to the place of which I have fpok- 
en unto thee/' The therefore go now, doth not 
furprize us. We fee the order rife out of the du 
vine purpofe ; but on any of the other conftruc- 
tions of the text, thwarts and contradi£is it ; or 
cannot furely be affigned as the reafon of it. 

Several other confiderations illuftrate the fub- 
ject, and confirm our conftruction of it. 

When Mofes returned to intercede for Ifrael, 
he certainly afked of God to pardon their fin. 
Oh ! this people have finned a great fin, and have 
made them gods of gold — Yet now, if thou wilt, forgive 
their fin — That he was heard and obtained his re- 
quell appears not only from the hiflory contained 
in our context, but from Mofes' rehearfal of itjuft 
before his death. He recounted the dealings of 
God with Ifrael, when taking his leave of them 
on the plains of Moab — In that valedictory dif- 
courle he reminded them of their fin on this occa- 
fion — of God's anger againft them — his threaten- 
ing to dcdroy them, and how he pleaded with 
God in tl and the fucccfs which attend- 

ed his intercc for them — " I ">'?.s afraid of 



Serm. 8.] blotted out of God's Book. ioi 

the anger and hotdifpleafure wherewith the Lord 
was wroth with you, to deftroy you, but the Lord 
hearkened unto me at that tune alfo."* 

Sentence of death in the wildernefs was after- 
wards denounced againtt thofe finners, and exe- 
cuted upon them, but not to punifh this (in ; but 
the rebellion which was occafioned by the re- 
port made by the fpies who were fent to fearch out 
the land. On that occafion Mofes pra\ ed fervent. 
ly for his people, and not wholly without effefl — 
God had threatened to u fmite them with the pefli- 
lence, and difinherit them," but receded from his 
threatening through the prevalence of that inter- 
ceffor in their behalf — " the Lord faid I have par- 
doned according to thy word ;" but at the fame 
time, denounced an irrevukable fentence of death 
in the wildernefs againft thofe rebels. Then Mo- 
fes was not ordered to " lead the people to the 
place of which God hid fpoken," but commanded 
to go back into the wildernefs which they had 
palled — " turn you, and gee ye into the wildernefs 
by the way of the red fea."t 

At that time, the exception from the general 
r entence, was not in favor of Mofes and Jofhua, 
who had been on the mount, and taken no part 
in Ifrael's fin in making the golden calf, but in 
favor of Caleb and Jofhua, who diffented from 
the report made by the other fpies ; though no in- 
timation is given that Caleb was not with the peo- 
ple, and did not fin with them in the matter of 
the golden calf. There is therefore no doubt ref- 

* Deuteronomy ix. jg. + Numbers xiv. 



102 Mofes Prayer to he [Serm. 8. 

peSing the fin which fhut that generation out of 
Canaan. Nor do we apprehend more occafion for 
doubt relative to the prayer of Mofes, to be blotted 
out of God's book. 

But though the fin of Ifrael on this occafion 
was pardoned, and Mofes ordered to lead them to 
Canaan, fome temporal chaftifements were inflift- 
ed, to teach the evil of fin, and ferve as a warning 
to others to keep themfelve§ in the fear of God ; 
of which Mofes was notified when ordered to 
advance with the pardoned tribes — " Neverthe- 
lefs, in the day when I vifit, I will vifit their fin 
upon them. And the Lord plagued the people 
becaufe they had made the calf which Aaron 
made/' The manner in which this is mentioned, 
ifoows that their fin in that affair was forgiven, and 
only fome lighter corre£Hons ordered in confe- 
quence of it ; which is common after fin is par- 
doned. 

REFLEXIONS. 

I. When we confider Mofes pouring out his 
foul before God in behalf of an offending people, 
it fhould excite us, as there may be occafion, to go 
and do iikevvife. 

Some pretend that prayer offered up for others, 
muft be unavailing. God, it is alleged, is immu- 
table, not therefore to be moved to change his 
tneafures by a creature's cries. And prayer for 
others can have no tendency, it is faid, to operate 
a change in them, fo as to bring them into the 
way of mercy, and render them fitobje6ls of it. 



Serm. 8. "] blotted out of God's Book. 103 

We would only obferve in reply, that God hath 
made it our duty to " pray one for another/'* 
And fcripture abounds with records of the preva- 
lence of fuch interceffions. We have a ftriking 
inftance in our fubjefct — Mofes prayed for Ifrael 
and was heard — " The Lord hearkened unto me 
at that time alfo." It doth not appear that Ifrael 
joined with Mofes in his pleadings at the throne 
of grace on this occafion. Mofes went up into 
the mount, leaving Ifrael on the plain below — " I 
will go up unto the Lord ; peradventure I (hall 
make an atonement for your fin. And Mofes re- 
turned unto the Lord," and pleaded in their be- 
half. By his individual power, he feems to have 
prevailed. This is only one inftance out of many 
which might be adduced from the hiftory of the 
faints — of this faint in particular. Yea, there 
feems to have been fuch power in the pleadings of 
this man of God, while praying for others, that 
when God would enter into judgment with them, 
Mofes mull be prevailed with to hold his peace, 
and not pray for them ! <; The Lord fpake unto 
me faying, I have feen this people, and behold it 
is a ftifiF necked people. Let me alone that I may 
deftroy them — and I will make of thee a nation 
mightier and greater than they/' Let me alone ! 
As though God could not deftroy them without 
Mofes' confent ! — And I will make of thee a nation 
mightier and greater than they f As though Mofes 
muft be bribed to filence, ere judgment could pro. 
ceed againft them ! 

* James v. 16, 






104 Mofes Prayer to be [Serm. 8* 

This reprefentation is not to be received with-' 
out reliriftion ; but we may fafely infer that " the 
effectual kwcnt prayer of a righteous man avail- 
eih n :uch"— that it often draws down bleflings 
from above on rhofe who deferve no good. 

This ihould encourage us to wreftle with God 

in prayer, for the effufions of his grace on thofe 

who deferve judgment without mercy, and who 

night receive it from the righteous fovereign, did 

the righteous hold their peace, and " let him 

one. 

II. When we witnefs this holy many praying 
to be blotted out of God's book which he had written, it 
fhould remind us of our (late as finners whofe on- 
ly hope is mercy. " Mofes was faithful in all 
God's houfe." His attainments in the divine life 
were fcarcely equalled ; yet muft have perifhed 
forever had forgiving grace been denied him. 
He knew his ftate ; and a view of Ifrael's danger 
called home his thoughts and led him to implore 
divine mercy for himfelf, though he flioufd fail to 
obtain it for an ungrateful people. u Oh ! for- 
give the fin of this people, but if not, forgive my 
fin — pardoning grace is all my dependence — hope 
would fail fhould it be denied me." 

If Mofes was thos confcious of guilt, who can 
fay " I have made my heart clean, I am pure from 
my fin ? — O Lord, enter not into judgment with 
thy fervant ; for in thy fight fhall no man living 
be juflificd — there is not a jufl man upon earth, 
who doeih good and finncih not." While pray- 
ing for others, it ill becomes us to forget ourfelves. 



Serm. 8.] blotted out of God's Book. 105 

Are we by office appointed to afk mercy for 
others, and bear them on our hearts before God ? 
We mud not therefore conclude that mercy is not 
neceffary for us. like the high priefts of old, 
" We muft offer, firft for own fins, and then for 
the people's." There is only one Interceffor to 
Whom this is needlefs. 

Witnessing the fin and danger of others ? 
fliould ftir us up to the duty, as it did this leader 
of Ifrael. While crying to God for others, we 
muft beware wrapping up oiirfelves in fancied 
purity. To this we are tempted by a view of 
greater fins in others, which ferve as a foil to fet 
off our fancied goodnefs ; and efpecially by he 
knowledge of certain great fins in others, of which 
we know oiirfelves to be clear. 

Some in Mofes* fituation, would doubtlefs have 
adopted that language — li God I thank thee that 
I am not as other men are — not as this people.** 
Very different was the effect it had on him — it re- 
minded him of his fins, and led him to cry for 
mercy. 

It is of vaft importance that we know ourfelves 
—-if we attain this knowledge, from fenfe of de- 
merit, we ftiall add to our prayers for others, but 
if not, blot me, I pray thee out of thy book which thou 
hajl written. 

III. If we do not miftake the fenfe of the text, 

the ftrange do6lrine exploded in the beginning of 

1 this difcourfe, finds no fupportin it. And furely 

the doftrine which reafon rejefts, cannot be fup- 

ported by revelation. Reafon dire6b us to purfue 

O 



io6 Mofes Prayer to be [Serm. 8. 

that line of conduft which will be moll for our 
advantage, taking the whole term of our exiftence 
into the account. And revelation doth the fame — 
46 in keeping God's commandments there is great 
reward." If we look through the holy fcriptures 
we (hall find abundant rewards annexed to every 
requirement. The idea that defpifing the promif- 
es, and being willing to renounce the defire and 
hope of them, fhould be made a condition of re- 
ceiving them, is pitiable weaknefs and abfurdity. 

Quite a different fpirit is difplayed in the hif- 
tory of the faints, whom we aredire£ted to follow. 
All the worthies of old " died in faith not having 
received the promifes, but feen them afar off." — 
The renowned leader of Ifrael " had refpeft to the 
recompenfe of reward" — yea, " the captain of 
our falvation," the divine fon of Mary, 4i for the 
joy that was fet before hiin, endured the crofs, def- 
pifmg the fhame."* 

Here the way of duty requires felf denials. 
The good man is often called to take up his crofs ; 
but the rewards which follow are conftantly held 
up to view, in revelation, as infinitely furpaffing 
the lolfes and fufferings of the prefent life. " BlefT- 
ed are ye when men fhall revile and perfecute you, 
and fav all manner of evil againft you falfely for 
my fake : Rejoice and be exceeding glad ; for 
great is your reward in heaven." Every one who 
forfaketh worldly advantages, out of regard to 
God, will u receive an hundred fold reward, and 
inherit eternal life." 

ft xi. 26. xii. 2, 



Serm. 8/J Hotted out of Goas Book. toj 

This was made known to the primitive Chrift- 
ians. Therefore their fortitude and zeal to do 
and fufferin the caufe of God — * ; Our light afflic- 
tion, which is but for a moment, worketh for us a 
far more exceeding and eternal weight of glory. — 
I reckon the fufferings of the prefent time, not 
worthy to be compared with the glory which fhall 
be revealed in us." 

Totally groundlefs and unjuft, was that 
charge — " I knew thee that thou art an hard man/* 
We ferve a juft, a kind, a good mafter. Even a 
cup of cold water, given out of love to him, will 
in no wife go unrewarded — he afks no facrifice of 
us for nought. Much lefs that we ftiould facrifice 
ourfelves, and be caftaways. " Thofe who hon« 
or him, he will honor/* 

The flaves of Satan are repaid with mifery ; but 
not fo the fervants of God. " He is not unright* 
eous to forget our labor of love." Thefe things 
are revealed for our encouragement and fupport. 
Yea, God hath " given us exceeding great and pre- 
cious promifes ; that by thefe we might be partak- 
ers of the divine nature — let us therefore be dead- 
fall, unmoveable, always abounding in the work 
of the Lord, forafmuch as we know that our labor 
is not in vain in the Lord/* 




SERMON IX. 

St. Paul's Wish to be accursed from Christ. 



¥ Romans ix. 3. 

For I could wish that my self were accursed from Christ for 
my brethren^ my kinsmen according to the jlesh. 

IEW chara£ie*s more remarkable than that of 
St. Paul, are to be found in hiftory. He is intro- 
duced to our acquaintance on a tragical occafion — ~ 
the martyrdom of Stephen, where he appears an 
accomplice with murderers-—*" he was {landing by 
and confenting to his death, and kept the raiment 
of them that flew him." 

The circumftances of Paul's converfion tQ 
Chriftianity were very remarkable, and afford 
ftrong evidence of its truth. He was not an igno- 
rant youth, who could be eafiiy deluded. He had 
all the advanages of education which that enlight- 
ened age afforded. He was born indeed at Tar- 
fus, a ci'y of Cilicia ; but fent to Jerufalem for 
an education, and k< brought up at the feet of Ga- 
maliel," a famous Jewiflh Rabbi, who is faid to 
have been many years pre li dent of the Sanhedrim, 

I renowned for wifdom and erudition. 



Serm. 9.] St. Paul's Wife, t?c. 109 

Paul's mind was not only early imbued with 
general fcience, but he was particularly inftru6led 
in the Jews' religion, and became a zealous mem- 
ber of the pharildic feci — verily believed the truth 
to be with them — thought it to be his duty to in- 
culcate their fentiments, both fcnptural and tra- 
ditionary, and oppofe all who did not fall in with 
their views, and help to increafe their influence, 
and fpread their principles* Therefore his hatred 
of Chriftianity, and determination to deftroy it 
from its foundation -Therefore his implacable 
averfion to Chriftians, and unwearied endeavors 
to feduce them from the faith, or compel them to 
blafpheme, or where he failed in thole attempts, 
to deftroy them from th° earth. 

But lo ! the triumphs of divine grace ! This 
arch enemy, while pnrfuing the followers of the 
Lamb, even to ftrange cities, is met by the glorified 
Redeemer, while on his way to Damafcus, whirher 
he was going, M hreathing out threatenings and 
(laughter againft the ditciples !" Arretted in his 
courfe ! Convinced of his madnefs ! Brought to 
believe on that Jefus whom he had reviled and 
blafphemed ! And even changed into a preacher 
of that gofpel which he had been fo eager to de- 
ftroy ! 

We know the ftrange procefs by which thefe 
events were effe&ed — how this proud adverfary 
was fubdued and melted into a humble, penitent 
believer ! We know the zeal with which he enter- 
ed on the gofpel miniftry — what he did — what 
_he fuffered, to build up the caufe he had deftroy- 



HO St. Paul's Wifk to be [Sep.m* g. 

ed ! How he perfevered to the end, and fealed 
his teftimony with his blood ! — What a trophy of 
divine power and mercy ! " Thefe were the Lord's 
doings, and marvellous in our eyes/' 

But why marvellous ? Why fhould we wonder 
when we confider the agent ? God is wont to fub- 
vert the purpofes of his enemies ; and often ufes 
thofe means and inftruments which were prepar- 
ed and intended againft him, to accomplifh his 
purpofes. 

Egypt is faid, at a particular period, to have 
dreaded a deliverer, then expelled to arife in If- 
rael — therefore the edi£t for the deftru&ion of the 
male children which fhould be born to the He- 
brews, thinking to deflroy the deliverer among 
them. But while that edi£t was in operation, as 
though in contempt of infernal malice, and Egyp- 
tian policy, Mofes, the favior of his people, was 
born. And mark what followed. Lo ! The 
daughter of Pharaoh becomes his mother ! The 
houfe of Pharaoh his afylum ! The learned Magi 
of that hoftile empire, his inftru&ors ! And all to 
fit him for the work for which heaven defigned 



m. 



• 



hi 

So here ; this Mofes of the New Teftament— - 
this deflined chieftain among Chriflians, is educat- 
ed among Pharifees ; the great enemies of Chriti 
— inftrucied by their greateft teacher — infpired 
with a double portion of their zeal and rancor 
: the caufe of the Redeemer, and fent forth 
to defl But lo ! This mighty Abaddan of 

diabolical and Jcwifh malice, is arretted in his 

* Hunter Vol ii. Left, xviii. 



Serm. 9.] accurfed from Chrift. 1 i 1 

courfe — changed into another man, and all his 
zeal and learning from that hour dire6ted to build 
up the caufe of God ! The energy inftrucied and 
furnifhed, but heaven dire&ed the ufe and appli- 
cation ! 

God's purpofes Hand and will (land. None 
can ftay his hand, or reverfe his decrees. The 
means chofen to fubvert, are ufed to build his 
caufe and kingdom. " He taketh the wife in 
their own craftinefs, and the purpofes of the 
froward are carried headlong." 

While Paul remained a Pharifee he was the 
idol of his nation ; but no fooner did he become a 
Chriftian, than their love was turned to hatred. 
No other was fo abhorred as he. Again ft no orher 
did they unite with fuch determined rancor. 
Numbers foon leagued together, and even " bound 
themfelves under a curfe not to eat or drink till 
they had flain him." But all their machinations 
were vain. %x Obtaining help from God, of whom 
he was a chofen veffel, to bear his name to the 
Gentiles, and kings, and the people of Ifrael," he 
continued many years, and did, perhaps, more 
than any other perfon in the caufe of Chrift. 
Jewifh rancor towards him never abated, but he 
caught no fhare of their bitter fpirit — the temper 
of Chrift governed in him — he loved his enemies, 
and did them good. Like another Mofes he bore 
Ifrael on his heart before God, and made daily 
interceffion for them, weeping at a view of their 
fad ftate ; and the evils which he law coming upon 
them, 



112 St. Paul's Wijh to he £Serm. gi 

Such is the fpirit of ihe context. " I fay the truth 
in (thrift, I lie not, my confcience alfo bearing me 
witnefs in the Holy Ghoft, that I have great heavi- 
nefs and continual forrow in my heart. — For I 
could wijh that myflj were accurfed from Chrift s for 
my brethren, my kmjmen according to thejlejh. 

The depreffing occafion of his grief, was the 
infidelity and obduracy of his nation — that they 
refufed to hearken to reafon and evidence — were 
refolved to rejeft the only Savior ; and the evils 
temporal and eternal, which he forefaw their tem- 
per and conduft would bring upon them — there- 
fore his " great heavinefs and continual forrow/* 

In the text — / could wijh that myfelf were accurf- 
ed from Chrifl, for my brethren, my kmfmen accord- 
ing to the fefh, the apoftle hath been thought to 
imprecate evil on himfelf for the benefit of his peo- 
ple ! All the expofitors we have feen on this paf- 
fage, conceive him to have wifhed fome fore calam- 
ity to himfelf for the advantage of his nation I 
Though they have differed refpe£Hng the magni- 
tude of the evil which he wifhed to fuffer for 
their fake. 

Doct. Doddridge confiders him, as €C wifhing 
to be made a curfe for them, as Chnft hath been 
made a curfe for us, that fo they might be deliv- 
ered from the guilt which (hey had brought on 
themfelves, and be entitled to the bkfTings of the 
i gofpel. 

DoCT. S. Clark views him, as defirous of fuf- 
fering the calamities to which his people were 

>omed for rejecting and crucifying the Savior, 



Serm. 9.] accurfed from Chrijl. 113 

fo that, could they all centre in one perfon, he 
wifhed to be the perfon, that he might thereby 
procure falvacion for them !" 

Grotius and Pool underftand him, as " wifli- 
ing to be feparated from the church of Chrift fof 
the fake of the Jews !" Which differs little from 
D06I. Hunter's fenfe of the paffage — to which 
Do&, Guyle adds, " a defire of every indignity 
from man, and to be cut off from communion 
with Chrift, for the fake of Ifrael ;' whom he 
ftrangely confiders as prejudiced againfi Chriftian. 
ity, in confequence of their prejudices againfi 
Paul ! 

But why fhould the apoftle wifh evil to him- 
felf for their fakes ? What poffible advantage 
could his fufferings have been to his nation ? Is 
it poffible that thofe learned expofitors fhould 
conceive that pains and penalties inflifted on him 
could have made atonement for their fins, and ex- 
piated their guilt ! They mufl never have read 
Paul's epiftles, or never have entered into the fpirit 
cf them, who could entertain fuch views as ihefe ; 
or even fufpe£t that aught, fave the blood of 
Chrift, can atone for human guilt. It is ftrange, 
therefore, that they could have imagined that he 
wifhed to fuffer with this view. And it is no lefs 
fo, that it fhould be thought that prejudices againfi 
Paul could have occafioned Jewifh prejudices a- 
gainft Chriftianity, when it is fo evident that their 
prejudices againft Paul were wholly occafioned by 
his attachment to Chriftianity— he having been 
high in their efteem till he became a Christian* 

P * 



U4 St. Paul's V/iJh to be [Serm. $'. 

David once afked to fuffer in Ifrael's ftead i 
but thecircumftancesof the cafe were then totally 
different from thofe of the cafe now before us. 
Ifrael were fuffering for his Jin in numbering the 
people ; not for any particular fin: of their own — ■ 
<•' I have finned and done wickedly ; but thefe 
fheep, what have they done ? Let thine hand, 1 
pray thee, be againft me/' — But Paul had not fin* 
lied, to bring evil on his people — the guilt was all 
their own. 

Expositors having miftaken Mofes* prayer i: to 
be blotted out of God's book/' feem generally to 
have had that prayer in their eye when they have 
attempted to explain the text; and fuppofing 
that Mofes prayed to be made a facrifiee for Ifrael, 
have thought that Paul had the fame fpirit, and 
here followed his example ! But that neither of 
them ever entertained the thought of fuffering to- 
expiate the fin of their people, and that the two 
paffages bear no kind of relation to each other, 
we conceive indubitably certain. 

But let us confider the text and judge for our- 
felves of its meaning. 

Perhaps the difficulties which have perplexed 
it, may have chiefly arifen from the tranflation. 
The filence of expositors on this head, while puz- 
zled with the paffage, is ftrange, if the difficulty 
might have been obviated by attending to the ori- 
ginal. The tranflation is plaufible folely from 
this confideration. 

Mr. Pool is the only expofifor we have ever 
fecn, who hath noted the difference between th€ 



Serm, 9.] amirfed from Chrijt. 115 

tranflation and the original ; and he labors hard 
to bring them together, but, in Gur apprehenGoix, 
labors in vain* 

The paffage literally tranflated (lands thus—* 
For I my/elf loafed that I was a curfe from Chrif i 
above my brethren, my kinfmen according; to iheflfh* 

If we confider the context, and the part which 
had been formerly a£led by the apoftle, it will not 
be difficult to afcertain his meaning, nor ftrange 
that he Ihould exprefs himfelf as id the text. He 
begins the chapter with ftrong expreftions of con- 
cern for his nation, who had rejected him " whofe 
name alone is given under heaven/ 1 for the falva- 

** H"%oun» 7*? «3»5 zyu clvo.^c^.% tUa\ 0S.7TQ loo Xpelou vxtp f& 

Hvxopw, rendered in the tranflation by, Icouldzuijh, forms 
in the imperfect of the indicative mood, in the Attic dia- 
led. Mr. Pool was too accurate a fcholar not to obferve 
the disagreement of the tranflation with the original* 
" Some read it as in the indicative ; but it is generally con. 
fidered as in the optative, and altered by a figure which 
takes an iota from the middle, and cuts oft an a> from the 
end of the word forming Hi^o^, in (lead of tttxplfei* «*." + 

But what warrant have we for thefe alterations ? They 
only ferve to darken a difficult text. 

The moft natural and common coniirufiion of wyyprrl, 
from which %vx?tW' derives, is, to glory , cr boajl. Gloiiar 
is the firft word ufed to exprefs the meaning ot it in Schre- 
velius' Lexicon ; and the meaning e^o ? , the theme of this. 
yerb juftifies the conftru£tion 4 in preference to that ufed by 
the tranfiat rs. And the Greek prepofition t/wep, which is 
rendered for, is often ufed to fignify above \ or more than. 

For the juft?ce of the above criticifms we appeal to the 
learned. It they are juft, our feafe of the text will be ad- 
mitted. 

t Vid. Pool in loc- 



n6 SL Paul's Wijh to he [Serm. g e 

tionofmen. If they continued to negJe£fc the 
grace offered them in -the gofpel, he knew that 
thejr could not efcape. And when he looked on 
them and mourned over them, the dangers which 
a few vears before had hung over himfelf, rofe up 
before him. He had been an unbeliever, a blaf- 
phemer, and a persecutor of the church of Chrift; 
had boalted his enmity to Chrift and oppofition 
to the gofpel ; in which he had even exceeded the 
body of his nation — he had taken the lead againft 
Chriftianity — b^en unrivalled in zeal againft the 
eaufe, and rancour againft the followers of the 
Lamb, When warned of his danger, and admon- 
ifhed to conficjer what would be his portion, fhould 
Jefus prove to be the Meffias, he feems to have 
derided the friendly warnings, and imprecated on 
himfelf the vengeance of the Nazerene ! — to have 
defied him to do his worft ! to pour his curfe up- 
on him ! 

It is not ftrange that witneffing the temper of 
feis nation, fhould call thefe things to his remem- 
brance—that the confideration fhould affefl him— 
that he fhould fhudder at the profpeft of the de- 
ftrucnon which hung over them, and at the recol- 
lection /of that from which himfelf had been 
" fcarcely faved" — that he fhould exclaim, "God 
and my confeience witnefs my great heavinefs 
and continual forrow, when I look on my breth- 
ren the Jews, and confider the ruin coming upon 
[them, from which I have been faved, " fo as by 
fire !" Lately I was even more the enemy of 
Chrift than they, and boaftcd greater enmity a- 



Serm. 9.] accurfed from Ckrifi. 117 

gainft him ! And ihould have brought on myfelf 
a m®re intolerable doom, had not a miracle of 
power and mercy arretted me in my courfe !" 
That fuch confiderations and a recolle£lion of the 
fhare which he had formerly taken in (lengthen- 
ing the prejudices of his nation againft the truth, 
fliould deeply afFeft him, and draw fuch expref- 
fion from him as we find in the text and context, 
is not flrange. They appear natural for a perfon 
circumftanced as he was at that time ; and efpe- 
cially to one divinely forewarned of the devafta- 
tions then coming on his place and nation. 

These we conceive to be the feelings and views 
expreffed by the apoftle in the beginning of this 
chapter— but that he fliould wifh to be put into 
the place of Chnft ; or madly wifh evil to him- 
felf, from which nobody could be benefited, 
cannot be fufpe&ed ; unlefs with Feftus, we fup- 
pofe him to have been " befide himfelf/' and not 
to have known what he wrote, when he exorefTed 
himfeif as in the text. 

REFLEXIONS. 

I. In Paul's converfion how wonderfully ap- 
parent are the wifdom and power of God ? Wheii 
we view Saul cf Tarfus making havoc of the 
church in Judea, and foliating permifiion to pur- 
fue its fcattered members even into exile, we con- 
fiderhim as a determined enemy of Chrift. Who 
then would fufpeft that he fliould be made to feel 
the power of divine grace ? That he would be- 
come a Chriflian ? Yea, a prime minifter of Im- 
manuel ! But lo ! For this caufe did God raife 



si8 St. Paul's Wifi to he [Serm. g % 

him up ! For this work was he training while 
drinking at the fount of Science, and learning the 
Jews' religion in the fchool of Gamaliel ! While 
unfanftified he was a deflroyer; but when melted 
by divine influence intp the temper of the gofpel, all 
his powers and all his acqui fit ions were confecraU 
ed to thefervice of God and the Redeemer. 

To affe£l this change in Paul, however unex-* 
pefled, was not beyond the power of God ; and it 
was done of God ! Neither was it delayed till Paul 
had fpent his beft days in the fervice of Satan. 
At fetting out to deftroy, he was met of the afcend* 
cd Savior, transformed by the renewing of his 
mind, and from ihat time devoted to the fervice 
of God; and continued faithful unto death. Ma« 
ny were his trials — fevere his fufferings for the 
gofpel which he preached; but ' ; noneof thefethings 
moved him ; neither did he count his life dear to 
himfelf, that he might finifh his courfe with joy, 
and the miniftry which he had received of the 
Lord Jefus, to teflify the gofpel of the grace of 
God." 

II. The temper manifefted by St. Paul when 
contemplating the ftate of his nation, how worthy 
of imitation ? L ike his divine Lord, " when he 
beheld them he wept over them." Neither wsl& 
the view unprovable. It ferved to remind him 
of his own pafl: guilt and danger, and the mercy 
which had been exercifed toward him. His guilt 
and danger had been great. In high handed op. 
pofition to heaven, he had even exceeded " his 
kinfmen according to the flefh." Witnefling their" 



Sern. 9.3 accurfed from Chrijl. 119 

ftate brought thefe again to his remembrance, and 
the grace of God which had ftopt him in hiscourfe, 
and faved him from deftru£lion 3 caufing him at 
once, to rejoice and tremble \ 

Many of the children of God when they wit- 
nefs the fecurity of finners ; how thty neglefil the 
great falvation, and harden themfelves in fin, 
may remember when they did the fame them- 
felves; and fome of them, in a higher degree 
than mod of thofe who appear to be walking the 
downward road. 

Those who have found mercy cannot refrain 
from mourning over thofe whom they fee harden- 
ing themfelves in fin ; nor Ihould they ceafe to 
warn them from their way, and to cry to God 
in their behalf. But their attention is not wholly- 
taken up from home ; it often reverts thither, and 
ftirs them up to grateful acknowledgments of di- 
vine goodnefs to themfelves. 

Who is he that maketh me to differ from the 
thoughtlefs firmer ? is a confideration which often 
rifes in the good man's mind, w r hile looking on 
the carelefs and fecure. It is a proper and a 
profitable confideration — tends to keep him hum- 
ble and mindful of his dependence. 

Sense of pall dangers ferve to enhance the val- 
ne of prefent fafety. The greater dangers we 
have efcaped, and the more wonderful our deliver- 
ances have been, the greater fhould be our love to 
our deliverer, and the greater our care to make 
him fuitable returns. If we entertain juft views 
of thefe things, fuch will be the efte&. Thofe 
to whom mollis forgiven love the moll. 



120 St. Paxil's Wifh to It [Serm. g± 

By refle£Hng on the riches of divine mercy 9 we 
fhould flir"up our fouls to love the Lord. If wit- 
nefling the unconcern of others, while in the broad 
road, ferves to excite us to gratitude for divine 
goodnefs fhown to us, " the wrath of man is there- 
by made to praife the Lord/' Such was the efFe£l 
which a view of Ifrael's hardnefs had on Paul— May . 
all Chrifl/s difciples cultivate the fame temper. 

III. In Paul's converfion we fee^ God diilin- 
guifhing among his enemies, and calling one into 
his kingdom who was, from principle, a deftroyer 
of his faints. Paul was a Pharifee and the fon of 
a Pharifee. No fe6i among the Jews was more 
bitter againft Chrift— no other fo eager and a£tive 
in their endeavors to crufti his caufe and fubvert 
his kingdom. Yet numbers of that feffc obtained 
mercy. The fame did not happen refpe&ing the 
Saducees. No inftance of a Saducee brought to 
repentance, can be adduced. Why this difcrimi- 
nation ? 

There maybe reafons not revealed ; but fome 
are difcernible. 

The Pharifees cc had a zeal for God, though nofc 
according to knowledge." Saul, the Pharifee, 
" verily thought, that he ought to do many things 
contrary to the name of Jefus" — he did not fin a- 
gainft the light of his own mind. The fame was 
doubtlefs the cafe with many others of that feflt. 
The Saducees were devoid of principle — had re- 
je&ed firfl principles — thofe taught by the light of 
nature. While firft principles are retained, fuch 
as the belief of a divine exiftence — a difference 



Sjerm. 9.] accurfed from Chrift. i%t 

between good and evil — a future ftate, in which 
men will receive the deeds done in the body, and 
the like, there remains a foundation on which reli. 
, gion may reit ; but where thefe are reje&ed, the 
foundation is deftroyed. Of the former who have 
erred in leffer matters of faith, and been thereby 
feduced into praftical errors, many have been re- 
claimed, and brought to repentance : Not fo the 
latter. ** One among a thoufand have we not 
found." And thofe whofe fentiments border on 
atheifm, or infidelity, are feldom called of God. 

There is a certain point of error in opinion, 
from which a return is rare. Thofe who reach it 
are commonly given up to ftrong delufions, which 
lead to deftruftion. 

And practical errors, efpecially thofe which are 
oppofed to convidiion, are highly criminal, and 
exceedingly dangerous — they fear the confeience, 
and provoke God to leave finners to themfelves— - 
" Mv fpirit fhall not always ftrive with man — the 
times of ignorance God winked at, but now com- 
mands all men every where to repent/' 

Saul of Tarfus fpeaks of himfeif as a chief 
of finners " becaufe he perfecuted the church of 
God;" yet he obtained mercy! But thofe who 
fin againft the light of their own minds, can draw 
little encouragement from thence. He bath de- 
clared the reafon of the diftinguifhing mercy fhown 
to him — c< becaufe I did it ignorantly in unbelief."* 
No fooner was he convinced of his miftake, than 
he returned, with, " Lord what wilt thou have 

* 1 Timothy i. 13. 



122 St. Paul's Wi/h, £?<;♦ £Serm. §* 

me to do ?" — So do not thofe " who know their 
matter's will and do it not/' 

Would we fhare the bleffednefs of believing 
Saul, we muft imitate his repentance ; fofhall we 
find mercy with God. " For there is no differ- 
ence between the Jew and the Greek ; for the fame 
Lord over all, is rich unto all that call upon 
Mm."* 

* Romans x. 12. 





SERMON X. 

David's Sin in the Matter of Uriah. 



s Samuel xii. 13. 

And David said unto Nathan, I have sinned against the 
Lord. And Nathan said unto David, The Lord also 
hath pat away thy sin ; thou shall not die. 

I HE fin here referred to is that of David in the 
matter of Uriah. A ftrange and fad event — taken 
in all its circumftances and connexions, it is with- 
out a parallel. But the circumftance mod to be 
lamented, is that mentioned by the prophet, in the 
clofe of his meflage — " By this deed thou haft 
given great occafion to the enemies of the Lord to 
blafpheme." 

The juftnefs of this remark, doubtlefs appear* 
ed at that day, in the triumph of finners and ex- 
ultations of fcofFers ; and the ftory brought down 
to us, " on whom the ends of the world are come/* 
is ftill abufed to keep vice in countenance, 

M Look to David, your man of religion ! Your 
man after God's own heart !" and witnefs his 
complicated crimes ! and his long continued fecu- 
rity and unconcern under guilt, which cannot be 



124 David's Sin in the [Serm, 10. 

charged on us, who view* religion as a dream !" — 
So the infidel. 

Whue people of another description, wound 
God's caufe yet more deeply, by the argument 
which they draw from this fall of David ; name- 
ly, thofe who are allowedly vicious, yet call them- 
felves '•' of the houfehold of faith — who are pure 
in their own eyes, though not cleanfed from their 
filthinefs." Thefe, when reproved, efpecial- 
ly if their piety is called in queftion, often recur 
to David forfupport — tell us, that " though emi- 
nent for piety, he was guilty of greater fins than 
their's, and long continued in them — that he re- 
mained impenitent till vifned by Nathan, after 
the birth of his child by Bathfheba, If, fav they, 
he could continue fo long fecure and unconcern- 
ed, why not longer ? And why may not others fall 
into fins and continue in them for months and 
years after having received the grace of God, and 
after they are numbered among the faints ?" 

This, we conceive, to be the mot) baleful conclu- 
fion which is drawn from this hiftory . And could 
it be made to appear that fuch was David's ftate, 
for fo long a term, we fee no way to avoid the 
conclufion — fee not but the idea which the fcrip- 
tures give of religion as a holy principle, produc- 
tive of a holy life, mud be relinquished. 

Such is the idea which the fcriptures do give of 
religion — they teach, that it changeth the heart, 
and forms the new creature — that " in this the 
childr n of God are manifefl, and the children of 
the Devil; that whofocver doe'h not righteoufnefsis 
not of Cod; that by their fruits we are to know men/' 



Serm. 10. 3 matter of Uriah. 125 

Thus fpeaks that holy book which we believe 
to be from God, and to (hew us the wav of falva- 
tion. But if che children of God are not made to 
differ from others, if they may live in allowed 
difregard of the law of God.like others, thefedif- 
tin&ions are idle and unworthy our regard. This 
matter demands our attention. 

From the fubjedl before us, the errors now 
mentioned draw their chief fupport. 

We do not flatter ourfelves that we can flop 
mouths of fcoffers, or fo clearly elucidate this 
daik part of the book of God, that it (hall no more 
be abufed to the purpofes of depravity ; but be- 
lieve that it may be made apparent that it hath 
been miftaken and perverted ; and thereby ren- 
dered the more mifchievous. This will now be 
attempted. 

That David remained unconcerned and de- 
void of repentance for the fins which he commit- 
ted in the matter of Uriah, till awakened to confid- 
eration by the miniftry of Nathan, feems to have 
been taken for granted, and to have been the ground 
of thefe abufes. This may have been the com- 
mon opinion. Whether it is founded in reality, 
we will now inquire. 

Of thofe who argue from a fuppofition that 
this was the cafe, we afk evidence that it was fo. 
That we have no expreO declaration that Nathan 
found him a penitent, we conceive fo be all that 
can be alleged as evidence that he remained till 
that time impenitent. To which may be rejoin. 
\ ed ; that we have no exprefs declaration that Nathan 



126 David's Sin in the £Serm. io« 

found him impenitent. The fa& is, both fcripture 
and profane hiftory are filent refpe&ing the ftate of 
Davids mind from the commiffion of the fins, till 
he was vifited by the prophet. We are left therefore 
to judge of the matter on other grounds. And on 
what grounds can we form a more probable opin- 
ion than by confidcring the general character of the 
man — the nature and ejfefts of renewing grace — and 
the temper and conduH of the delinquent when he was 
reproved by the prophet ? From a confideration of 
thefe we may derive the moft probable folution of 
the queftion, or judge what was probably the ftate 
in which David was found by Nathan. 

It may be proper to premife, 

I. That good men, while in this ftate of im- 
perfection, fhould be furprized by temptation into 
fins, and even great and heineous fins, is neither 
new nor ftrange. Many inftances occur in the 
hiftory of the faints recorded in the fcriptures. 
M Aaron, the faint of the Lord," and Mofes, whofe 
general character was that of " a fervant, faithful 
in all God's houfe," were both feduced into fins 
of fuch enormity that they were excluded the land 
of promife, in common with rebellious Ifrael. 
Among New Teftament faints Gmilar lapfes are ob- 
fervable. Even the apoflles forfook the Savior, 
and fled when Judas led forth the hoftile band to 
appK h nd him ; and Peter, when under the in- 
fluence of fear, with oaths and imprecations " de«. 
Died the Lord that bought him !" 

The habitual temper of thefe good men could 
not be argued from thefe fudden a£ts. Neither is. 



Serm. io.J matter of Uriah. t2j 

judgment to be formed of others, except by obfer- 
ing the general tenor of their lives. Strong and 
unexpe&ed temptations may, and often do, feduce 
the beft of thofe who remain in the body and re- 
tain the weaknefles of fallen creatures yet on trial, 

II. There is fomething in each one's conftitu- 
tion which predifpofes to certain fins. To every 
perfon there is a " fin which moil eafily befets 
him" — from which he is liable to ftronger tempta- 
tion than from other fins — and temptation to fuch 
fins, may rife from concurring circumftances, 
above its natural ftate, and become almoft invin- 
cible. Nor will any perfon who reads the hiftory 
of David doubt to what particular fin he was nat- 
urally moft difpofed. Neither are we infenfible 
how one fin prepares the way for another, and 
flrengthens temptation to it. 

David's fins on theoccafion before us were com- 
plicated and exceeding finful. But we know how 
he was fedueed to the firft, and how the others 
followed of courfe. 

Respecting the ftate in which he was found 
hy Nathan we may judge, 

I. From his general chara&er. This is fo well 
known, that the bare mention is almoft fufficient. 
The fcriptures teach us that he was pious from his 
youth. When Samuel was fent to anoint him ; fuf- 
ficient intimation was given that his heart was 
right with God. When Eliab, the firft born of 
Jeffe paffed before the prophet, pleafed with his 
appearance, he fuppofed him to be the man whom 
God had cholen to rule his people — " Surely the 



128 David's Sin in the £Serm. id; 

Lord's anointed is before him" — but God refufed 
him with this declaration, " The Lord feeth not 
as man feeth ; for man looketh on the outward 
appearance, but the Lord looketh on the heart/' 
David's after life juflified the preference then giv- 
en him. 

ho person acquainted with his hiftory as con- 
tained in the facred records, will fcruple his gene- 
ral devotednefs to the fervice of God. Should 
doubt arife, we may refer to the chara&er given 
of him by the pen of infpiration, about half a 
century after his death. " David did that which 
was right in the fight of the Lord, and turned not 
afide from any thing that he commanded him alt 
the days of his life, fave only in the matter of 
Uriah the Hittite." * 

In that matter he greatly erred. There is no 
need however to confider him as then fallen from 
grace. The remains of depravity which continue 
after renovation, are fufficient under exifting cir~ 
cumftances, to account for his fall on that occa- 
fion. But it is inconcievable that a perfon of 
eftablifhed piety fhould remain for a whole year 
ftupid and unconcerned under the guilt of fuch 
tranfgreffions ; and the utter improbability of fuch 
an event will be further apparent, if we attend, 

II. To the nature and efFefts of renewing grace. 
It is no lefs true of holy than of unholy princi- 
ples, that they are operative. The governing prin- 
ciple, whatever it may be, will bring forth fruit 
according to its nature. 



Serm. 10.] matter of Uriah. 129 ' 

A good man may be furprized into fin, as we 
have feen, but he will not go deliberately into the 
way of it, like the wicked. Neither do the two 
characters, when they have been (educed into fin, 
reflefil upon it with fimijar feelings and views. 
When the good think on their ways, they are 
grieved and humbled for their faults, and turn 
their feet to God's teftimonies ; but the wicked 
blefs themfeives in their hearts, as fortunate in the 
accomplifhment of their vicious defires. The 
good maintain a fenfe of God's prefence — <; Thou. 
God feed me." The wicked forget God, or doubt 
his attention to their temper and condu6t — " How 
doth God know ? Io there knowledge in the moft 

high r 

It is not ftrange if thofe whofe only joys are 
the pleafures of fenfe, felicitate themfeives when 
they attain them; but thofe who love and fear the 
Lord, and prefer his favor above all earthly joys, 
muft have other views. If fenfible that they have 
offended God, and incurred his difpleafure, it 
greives them at their hearts, and fills them with 
deep concern. 

Apart from all confederations of interefl, the 
good fee a bafenefs and deformity in fin, which 
render it the objeti of their averfion. They con- 
Cder it the difgrace of their rational nature, and 
are humbled and abated when confeious that 
temptation hath prevailed to feduce them from 
the paths of rectitude. 

It will not be imagined that David couH ban- 
ifh. thought, and drive away refledlion, for a whole 
R 



130 David's Sin in the [Serm. to* 

year after the commiflion of fuch enormous fins 
as he committed in the matter now before us. 

It is prefumed that no man, retaining reafon, 
was ever able foon to forget any enormity, of 
which he knew himfelf guilty. The remembrance 
always haunts the imagination, and confcience 
goads the mind with a thoufand flings. The de- 
linquent hath not power to prevent it. He can- 
not drive away thought, and turn off his attention 
to other obje£ls. 

It is further prefumed, that every good man is 
formed to the habit of reflection ; that he often 
enters into himfelf by a ferious attention to his 
his ftate ; confiders his temper ; reviews his con- 
du£i, and brings both to the divine ftandard, that 
he may know himfelf, and reform whatever is 
amifs. 

A person of David's character,, efpecially cir. 
cumftanced as he was at that time, could not pcf- 
fibly have been deftitute of confideration. The 
fociety of the woman who had been the occafion 
of the crimes which had fo maimed his chara&er, 
mull have brought thofe crimes to his remem. 
brance, and kept them on his mind. Every time 
fhe came into his prefence, or cheered him by her 
fmiles, a group of affe&ing thoughts mull have 
Tufhed in upon him; his firft offence, an offence 
which the law of his God would have obliged him 
to punifh with death, in a fubjeft, and his after, and 
ftill more enormous fins, which he had committed 
to hide the firft, and poffcfs the object which he 
was forbidden even to covet, would occur to his 



Serm. io.] matter of Uriah. i3t 

mind. From the lovely object in his prefence, 
his mind would naturally revert to her late, firft 
greatly injured, and then murdered hufband ; to 
his faithfulnefs and zeal for the honor of his king 
and country, which had torn him from the em. 
braces of a lovely partner, and the fociety of a 
family, dear to him, and would not even fufifer him 
to vifit them when liberty was given him of his 
prince ; to his careful attention to deliver the let- 
ters, by which he had unfufpe6iingly borne the 
mandate for his own murder; to his heroifm 
when ordered up to the walls of the befieged city, 
though not fupported by the commander in chief ; 
and his noble exertions to fubdue the enemies of 
Ifrael, amidft which he had bravely fallen ! Such 
reflections mull have filled his mind ; nor was it 
poffible that he fliould have driven them away* 

Neither could he do other than condemn the 
part which he had a£ted, and feel pain whenhecon- 
fidered it. Surely fuch con fiderations muft have 
racked his guilty foul, and made him tremble and 
mourn in bitternefs of his fpirit before God* 

A graceless tyrant who neither fears God, nor 
regards man, may view his fubje£ts as made for 
him, and think himfelf entitled to deprive them, 
at his pleafure, of every comfort, and even life* 
This hath been the avowed fentiment of many an 
ealtern defpot. But it is notfuppofeable of a good 
man — " the man after God's own heart," though 
now feducedinto certain heinous fins. Surely he 
could not.think on his ways — on his then late 
tranfgreffions, but remorfe muft have harrowed up 



13 2 David's Sin in ike [Serm. 10. 

his foul ! He muft have been deeply affected, and 
led to cry, " God be merciful to me a (inner l" 

The feelings of a good man, who had been fe~ 
duced into fin, and reflected upon it with deep 
contrition, are pathetically defcribed by the pen 
of this fame perfon, in the thirty fecond pfalm ; 
and the defcription is couched in the firft perfon, 
as what himfelf had experienced. " When I 
kept filence, my bones waxed old by reafon of my 
roaring all the day long. For day and night thy 
hand was heavy on me; my moifiure is turned 
into the drought of fummer." There is a flrong 
probability that his feelings on this occafion, be- 
fore he confeffed his fin, and obtained a fenfe of 
pardon, are here expreffed. They are the fame 
which we fhould fuppofe he muft feel while tor* 
mented with a fenfe of fuch enormous guilt. 

III. We are to confider his temper and con- 
duel when reproved by the prophet. 

These are ihe fame which we fhould expeft, 
did we know him to have been then a penitent. 
He was indeed taken by guile, and made to con- 
demn himfelf before he perceived that he was the 
guilty perfon of whom the prophet complained. 
But had he till that time continued impenitent, it 
is not probable that he would have been inftantly 
humbled, and immediately confeffed his fin with 
true contrition. It is much more probable that 
he would have refented the application to himfelf, 
as an affront offered to royalty, and avenged him- 
felf on the Lord's meffenger. 



Serm. iO.] matter of Uriah. 133 

God hath power inftantlv to change the finner's 
heart without previous awakenings ; but ihis is 
not the method of grace Convictions, ordinarily, 
if not invariably, antecede converficn, prepare 
for it, and lead to it. 

Neither is this the method of grace, only with 
the (inner at the firft great change, termed the 
new birth, but with the faint who falls into hei- 
nous fins, and thereby refembles the finncr. When 
a good man yields to temptation and falls from 
his ftedfaftnefs, God^ commonly hides his face 
from him — for a term, and often for a confide-a- 
ble term, he fits in darknefs — is read'/ to give up 
his hope — to conclude that he hath believed in 
vain — never loved God or hated fin — never pall- 
ed from death unto life. In fine, he frels fimilar 
pains, and paffeth in many refpefts. a fimilar 
change, when renewed again by repentance, as 
when firft made a new creature. 

Do we ever fee perfons who have been feduced 
into great and heinous fins, brought back to God, 
and cpmforted with his prefence without fenfations 
of this kind ? We prefume the inttance cannot be 
adduced. We fhould look with a jealous eye en 
one who pretended to be an example of it. From 
the methods of grace at prefent, we may judge of 
them in times pail. God is the Time — fin equal- 
ly his averfion, and Gnners alike the obje£ts of his 
difpleafure. 

The fuppofition that a perfon is one moment a 
hardened finner : the next a thorough penitent, 
pardoned, reftored and comforted of God, is fo 



*34 David's Sin in the [Serm. 10* 

diverfe from his common manner of treating 
great offenders, that it fhould not be admitted in 
a given cafe, without clear and ftrong evidence ; 
and in the cafe before us there is no evidence ; 
evencircumftances have a different afpeft. 

No fooner was this offender reproved, than he 
difcovered a humble penitent difpofition. He 
freely confeffed his (in, both to God and man, as 
one who had thought on his ways and repented of 
his tranfgreffions ; which could not have been ex- 
peeled of one who after the comraiffion of fuch 
crimes, remained thoughtlefs and fecure, till the 
moment when his guilt and danger were fet before 
him. 

But if David was a penitent before he was vif- 
sted by Nathan, why had he concealed his repent- 
ance ? Why fpread a veil over it and neglefted 
to glorify God by a confeffion of his fins ? Did he 
think it fufficient to confefs to God, and humble 
himfelf in fecret ? 

So fome argue, and endeavor to cover the fins 
of which the world knows them to be guilty* 
But we are far from fufpe6ting this of David. 

To break the divine law is implicitly to con- 
demn it. " What iniquity have your fathers 
found in me ?" To conceal forrow for fin, is in 
effcft to juftify it. Then only is God glorified 
by an offender, when he takes the blame and the 
fliame of his fins on himfelf, acknowledging the 
law which he hath broken to be " holy, juft and 
good/' Ofthefe things, this offender could not 
be infcnfible. 



o. 



Skrm. 10.] matter of Uriah. 135 

David was indeed, under ftrong temptation to 
hide his fins. He was the'head of a family, fev- 
eral members of which were abandoned characters. 
Thefe he had douhdefs often reproved. He was the 
head of a nation, numbers of which were children 
of Belial. Thefe he had called to repentance, re- 
proved, punifhed. He had long profeffed religion 
— perhaps often declared its power to change the 
heart and mend the life. But if his crimes were 
now made public, he muft appear a M (inner above 
all who dwelt at Jerufalem V To have his con- 
du£t known would cover him with fhame, and 
<s give great occafion to the enemy, to blafpherne, 
and fpeak reproachfully." . 

Did thefe coniiderations prevent him from con- 
feffing his fins, and induce him to cover his 
tranfgreffions ? They were moltly arguments for 
his proclaiming his repentance, had his fins been 
public. 

By his (ins he had countenanced wickednefs, 
and fet the example of it in a dignified ftation. 
By his confefiion he would condemn it, and jufti- 
fy the law of God, which forbids it ; and by his 
return to duty, do every thing then in his power, 
to repair the injury he had done and prevent or 
remove the bad effe6h of his example. Why then 
had he neglected it ? 

There was only one confideration which could 
cxcufe him — that, we apprehend, juftified him. 
His fins in this affair were not public. -It appears 
from feveralcircumftances that they were kept out 
of fight till the prophet was fent to reprove and 
publilh them, and his repentance of them. 



136 David's Sin in the [Serm. I0 f 

Joab knew indeed that the king wifhed the 
death of Uriah. It is not certain that he knew 
the caufe. If he did, it is not probable that he 
had divulged it. 

That thefe matters were not tranfafled openly* 
or g nerally known, may be inferred from two 
confiderations, namely, from Bathfheba's going 
into mourning for Uriah, and from Nathan's dec- 
laration, when he foretold the evils which would 
come on David and his family, to punifh his fins 
on this occafion, notwkhltanding his repentance. 
Mournings were very fhort among the Hebrews ; 
but this adulti efs would not have put on mourning, 
cr David delayed to take her to his houfe, to be 
his wife 5 till her mourning was ended, had this 
affair been public. But, that it was not fo, is put 
out of doubt by the language of the prophet irx 
his addrefs to the king — " Thou didft it fecretly." 

If the matter was not public, the delinquent 
was not to be criminated becaufe he did not make 
it fo. Sins committed in fecret are to be confeffed 
and mourned only before him who fees in fecret. 
Such feems to have been David's fituation from 
the time of his fall, till the publication of his 
guilt, by the prophet ; during which term he felt 
all the horrors of confeious guilt ; c< God's hand 
lying heavy on him." 

As itpleafed God that both his fall and recov- 
ery fhould be made public, the prophet feems to 
have delivered his meflage before witneffes. This 
took away the ground of temptation longer to hide 
his fins, and cleared the way to a public remind?.. 



Sirm. io.J matter of Uriah. 137 

tion, and return to duty. And the fallen prince 
waited no exhortations- — needed no entreaties — 
11 I acknowledged my fin unto thee ; and mine 
iniquity have I not hid ; I faid I will confefs 
my tranfgreflions unto the Lord ; and thou for- 
gaveft the iniquity of my fin/' * 

Thus the opinion of thofe who fuppofe 
that David remained impenitent and fecure, till 
awakened toconfideration by the miniftry of Na- 
than, is devoid of proof, and even of probability. 
David's well known chara&er — the nature of re- 
newing grace ; and the temper and conduft of 
this tranfgreffor, when reproved by the prophet, 
concur to prove him then already a penitent; 
which is confirmed by the confolations forthwith 
adminiftered to him by the Lord's rneffenger. 

If in this inftance God pardoned, and gave a 
fenfe of pardon, to fo heinous an offender, without 
a moment intervening fenfe of guilt, and evidence 
of pardon and peace, it muft have been a very 
lingular divine treatment of fo vile a finner ! 

And if David, after having been long eminent 
for piety, lived a year of ftupid unconcern, under 
fuch enormous guilt, it muft have been a very 
ftrange event ! A phenomenon in the hiftory of 
tnan, unequalled in the ainnals of the world ! 
Whether there is evidence to juftify fo ftrange a 
conclufion, judge ye. 

If we have not miftaken our fubjefi, this affair 
gives no countenance to thofe who pretend religion 
to be a thing of nought — that it doth not change 



138 David's Sin in the [Serm. 10^. 

the heart and life, turning men from fin to holi> 
nefs. Good people may be feduced into fin, but 
they are foon renewed by repentance — foon turn 
again to the Lord in the way of duty 5 confeffing 
their fins and renewing their purpofes and engage* 
xnents to ferve the Lord— cc That which I know 
not teach thou me ; and wherein I have done in- 
iquity, I will do no more/' 

Neither doth this affair yield comfort and hope 
to thofe, who while they call themfelves faints, live 
like finners. If here they find no comfort and fup- 
port, Where will they find it ? The only exam- 
ple thought to have been found in " the footfteps 
of the flock," fails them ; and we are left to con- 
clude that fanfiification is the principal evidence 
of juftification — " that by their fruits we are to 
know men." 

It is a dark omen when profeffors paliate their 
errors and deviations from duty, by pleading 
thofe of faints of old. Thofe faints erred; but 
they did not long continue in fin — " When they 
thought on their ways they turned by repentance/' 
Neither did they flatter themfelves in allowed 
wickednefs. 

If any allege the fins of former faints in excufe 
for their own, they allege not that which diflinguifh- 
ed them as faints, but that which they retained as 
finners — not that which they poffefled of the im- 
age of God, but th it which remained to them of 
the image of Satan. This they may have in full, 
and yet be of their father the Devil, And fucfa i» 



Ssrm. 10.3 matter of Uriah. 139 

the fad ftate of thofe who allowedly ferve fin, un- 
der whatever pretence. 

Those who are born of God, favor the things 
which are of God. Sin is odious in their view-* 
They long for freedom from it — " Oh wretched 
man that I am ! Who fhall deliver me from the 
body of this death ?" 

The faints wifli for heaven, not only that they 
may fee " their father who is in heaven/' and the 
divine Redeemer, " who loved them and gave 
himfelf for them ;** but becaufe there " the fpirits 
of the juft are made perfe£t" — becaufe there they 
expeft to be holy as God is holy — becaufe there, to 
be "fatisfied with God's likenefs, and rejoice al- 
ways before him." May God give us this temper, 
and keep us to his kingdom, for his mercy's fake 
in Chrift. Amen. 





SERMON XL 



General Character of Christians* 



Galatians v. 24. 

And they that are Christ's have crucified ihe Flesh, with 
the Affections and Lusts. 

oT. PAUL is fuppofed to have been the firft hei- 
aid of gofpel grace to the Galatians ; and they ap- 
pear to have rejoiced at the glad tidings, and to have 
received the bearer with much refpefil. But after 
bis departure, certain judaizing teachers went 
among them, and labored but too fuccefsfully, ta 
alienate their affe&ions from him, and turn them 
from the fimplicity of the gofpeL 

The malice and errors of thofe deceitful 
workers, and the mifchief which they occafioned 
at Galatia, caufed the writing of this epiftle ; 
which, like the other Writings of this apoftle, re- 
flefts light on the gofpel in general, while it ferv- 
ed to corrc£fc the miftakes of thofe profeffors of 
Chriftianity, and guide their erring footfteps into 
the way of peace and truth. 






Serm. ii.] General Character of Chrijlians. 141 

It is not our defign to enter into the contro- 
verfy between this infpired teacher, and his ene- 
mies. We are only concerned to underftand him, 
and fhall receive his inftru&ions as communicat- 
ed from above. 

The primary^defign of this epiftle was to refute 
thofe falfe teachers who urged circumcifion, and 
the obfervance of fundry parts of the Levitical 
code, which had been abrogated by the gofpel. 
This appears to have been a leading error of thofe 
anarchifts. That the apoftle did not lay the in- 
tolerable burthens of the Mofaic ritual, on the 
profeflbrs of Chriftianity, was made the ground 
of a charge againft him. St. Paul defended him- 
felf by evincing the errors of his opponents, fhew- 
ing that Chriftians are made. free from the ceremo- 
nial law ; and that their juftification before God is 
not in virtue of any obedience of their own, to 
either the ceremonial, or the moral law, but of 
grace through faith in Chrift. 

In the former part of the epiftle, he fliows the 
impoflibility of juftification in any other than the 
gofpel way — efpecially in that way, to which thofe 
falfe teachers dire&ed — fliews that they fubverted 
the gofpel, and rendered Chrift's fufFerings of no 
effe£l— " By the works of the law, fhall no flefh 
be juftified — If righteoufnefs come by the law, 
then Chrift is dead in vain,/'* 

We conceive thefe to be obvious truths, and 
wonder that they fliould be matter of doubt, or 
difpute, among thofe who are favored with reve- 

* Chapter ii. i6, 21, 



142 General Character of Chrijlians. [Serm. it. 

lation, and receive it as given of God. Perfe& 
obedience is evidently the demand of the divine 
law, and condemnation is denounced againft the 
breakers of it. " This do, and thou fhalt live, 
but the foul that finneth, it fhall die.* But none 
of our race keep the law. " There is not a juft 
man upon earth, that doeth good and fmneth 
not." The fcripture hath concluded all under fin, 
that the promife " by faith of Jefus Chrift, might 
be given to them that believe/' Mankind are 
" fhut up to the faith in Chrift." This is the way 
in which God " hath mercy on whom he will have 
mercy. He that believeth (hall be faved ; but he 
that believeth not {hall be damned/' Therefore 
the hope of the apoftle, in the way of faith, while 
difcarding hope in any other way. " Knowing 
that a man is not juftified by the works of the law 9 
but by the faith of Jefus Chrift ; even we have 
believed in Jefus Chrift, that we might be juftified 
by the faith of Chrift, and not by the works of 
the law/' 

From the reafoning of the apoftle, the falfe 
teachers at Galatia feem not to have urged obedi- 
ence to the whole law. Circumcifion they taught 
to be indifpenfible. St. Paul affures them, that 
if they were under obligation to receive circumcif- 
ion, they were equally obliged to keep the whole 
law ; and that they bound themfelves to this by 
fubmitting to be circumcifed — that if they revert- 
ed to the law, and placed their dependence on 
their obedience to it, they renounced the grace of 
Chrift, and would not be benefited by it. " Be 

• Lev. xviii. g.-»»-Ezek, xviii. 4. 






Serm. i i .] General Char after of Ckriftians. 143 

hold, I Paul, fay unto you, that if ye be circum- 
cifed, Chrift fhall profit you nothing. For I tef- 
tify again to every man tfyat is circuracifed, that he 
is a debtor to keep the whole law. Chrift is be- 
come of none effeQ; unto you 5 whofoever of you 
are juftified by the law, ye are fallen from grace." 

While fuch was the ftate of thole who follow- 
ed the judaizing teachers, thofe who retained the 
gofpel as taught by the apoftle, had another hope 
— a hope which would not make afliamed — a hope 
in divine grace through faith in Chrift—" We 
through the fpirit wait for the hope of righteouf- 
nefs by faith. For in Jefus Chrift neither circum- 
cifion availeth any thing, nor uncircumcifion ; but 
faith which worketh by love/' 

Such is every Chriftian's hope before God. 
He " counts all things to be lofs and dung that he 
may win Chrift ; and be found in him, not having 
on his own righteoufnefs which is of the law : but 
the righteoufnefs which is of God by faith." 

But while St. Paul was exhibiting and urging 
thefe important truths, on the wavering Galatians, 
he forefaw, that it would be objedied, that the 
fcheme which he advanced, tended to licentiouf. 
nefs — that if men might be faved by faith without 
the works of the law, they might indulge them- 
felves in fin — that this would render Chrift the min- 
ifter of fin. The fame objection appears to have 
been made at Rome, where a fa£Hon exifted fimilar 
to this at Galatia. This confequence the apoftle 
rejected with abhorrence. " Do we then make 
void the law through faith? God forbid : Yea we 
cftablifh the law/' 



j 44 General Char after of Chrijliam. [Serm. t i i 

The Levitical code included both the ceremo- 
nial and the moral law. Though St. Paul declar- 
ed juftification unattainable by obedience to either 
or to both, he did not fet afide the moral law, as 
no longer obligatory, as he did the ceremonial. 
This latter had anfwered the ends of its appoint- 
ment, and was abolifhed by fulfilment. It was 
only a fhadow of good things to come, and fled 
away before that of which it was a fhadow. 
Chrift had therefore blotted it out and taken it 
away. But the moral law was not done away. 
Chrift hath fulfilled it for thofe who believe on 
him ; but it doth not therefore ceafe to be obliga. 
lory upon them. It is of univerfal and eternal ob- 
ligation. The falvation of mankind, doth not; 
however, depend on their obedience to it. If it 
did, they could not be faved, becaufe all mankind 
have broken it. " Salvation is of grace, through 
faith." 

Instead of fetting Chriftians free from obliga- 
tion to keep the moral law, what Chrift hath done 
for them ftrengthens their obligations to obey it. 
An increafe of mercies is an increafe of obligations 
to ferve the Lord. 

But yet more is done to fecure obedience from 
thofe who are Chrift's — yea enough to fecure it. 
A change paffeih on them, when they become his, 
which reconciles them to the law, and caufes them 
to delight in it, and in the duties which it enjoins* 
This produces a pleafing conformity to it — " his 
commandments are not grievous/' Their obedi- 
ence is fincere and univerfal. Others may render 



Serm. i 1.3 General CharaBer of Chrijlians. 145 

a partial obedience, out of fear, but the obedience 
of the renewed flows from love, and hath refpe6£ 
to all God's commandments. 

Remains of depravity abide in the Chriftian, 
but they do not habitually govern in him. That 
they are not wholly purged out of his nature, is 
to him the occafion of grief — caufes him to go for- 
rowing : But he doth not gain complete deliver- 
ance till he puts off the body. He puts on, how- 
ever, the gofpel armor, and maintains a warfare 
againft his own corruptions within, no lefs than, 
againft the powers of darknefs without. Though 
fometimes wounded, and made to go on his way 
halting, he is, in his general courfe victorious, rif- 
ing fuperior to oppofition, and living unto God* 
" Whofoever is born of God, doth not commit fin ; 
for his feed remaineth in him, and he cannot fin, 
becaufe he is born of God" — cannot fin, like oth- 
ers, allowedly and habitually. ; ' How (hall he 
who is dead to (in, live any longer therein ?" 

Such is thechara&er of the Chriftian, as drawn 
in the bible; fo that all ground of obje&ion to 
the gofpel fcheme, as drawn by St. Paul, is re- 
moved. Thofe who are Chrift's inftead of taking 
liberty to fin, becaufe " they are not under the 
law, but under grace," are of all men moil 
careful to do God's commandments ; and from the 
nobleft principles. Their obedience is not fervile, 
but filial. 

This is the fpirit of the text. They that are 
Chrift's have crucified thejlejh, with the affections and 
lujis — have crucified. The change which frees 
T 



146 General CharaUer of Chrijlians. jJSerm. tti 

from the governing power of indwelling corrup- 
tion, and difpofeth to walk in newnefs of life, 
hath already paffed upon them. None are Chad's 
till this change takes place in them. 

But while the apoftle vindicates the do&rineof 
grace, and {hews its beneficial influence on the 
morals of men, care is taken to guard againfl: mis- 
takes on the other hand — not to give occafion to 
confider renewing grace as wholly eradicating the 
principles of depravity, and putting an end, at 
once to the fpiritual conteft. This fubject is 
treated more largely in the epiftle to the Romans.* 
But the oppofition of natural and gracious princi- 
ples, is here mentioned, and fome of its effefls 
defcrihed. ;t The flelh lufleth againfl the fpirit, 
and the fpirit againfl; the fleffi ; and thefe are con- 
trary the one to the other; fo that ye cannot do 
the things that ye would/' 

In every man, whatever may be his charafler, 
there are different principles, which ftruggle and 
contend with one another. The natural man feels 
a bias to wickednefs, and wifhes to indulge his 
depraved inclinations. But reafon forbids, and 
confeience remonftrates, and warns him to beware 
what he doth— reminds him that to yield to paf- 
fun is wrong — to indulge appetite unreafonably is 
finful — that for thefe things God will bring him 
into judgment. Thus the principles implanted 
in the mind, by the God of nature, withlland the 
finncr in his way, and refift him in his courfe ; 
they hold him back and reftrain him from gratify- 

'or vii. 



Serm. 11.3 General CharaBer oj Chriflians, 147 

ing his natural defires — from doing that to which 
he is inclined, and hath power to do. By this 
means he is prevented from giving full latitude to 
his corruptions ; yea, he is fometimes influenced 
to do good. Herod was a vile charafter ; but 
" he feared John, knowing that he was a juft man, 
and an holy, and obferved him ; and when he 
heard him he did many things, and heard him 
gladly/'* Many fimilar inftances might be ad- 
duced. There is not a finner who doth not feel 
the natural bias, and the power of reafon and 
confcience, driving and contending within him ; 
and fometimes the one prevails to influence his 
conduft, and fometimes the other. 

Neither is the Chriftian free from fimilar ftrug- 
gles. Reafon and confcience have naturally the 
fame power in him which they have in others. The 
corrupt bias, is alfo weakened in renovation ; yea 
receives a deadly wound. But it is not immedi- 
ately deftroyed. Still its influence is felt, and its 
effe&s obferved. Sometimes it evinceth fo much 
power, that its deadly wound feems to be healed. 
Reafon and confcience, ftrengthened by renewing 
grace, ordinarily prevail over indwelling depravi- 
ty ; but not without a ftruggle, as every Chriftian 
can teftify — neither do the better principles always 
conquer. Sometimes the oppofing principles, or 
powers, prevail, and lead to error and wiekednefs. 
Thus " the flefli lufteth againft the fpirit, and the 
fpirit againft the flefh — fo that ye cannot do the 
things that ye would/' 

* Mark vi. 20. 



348 General Charatfer of Chriftians. {JSerm. i 1 , 

Neither the regenerate, nor the unregenerate, 
are free to do all that to which the generally govern- 
ing principle inclines. The difference between 
the renewed, and the unrenewed, is not that the 
former is free from temptation, the latter overcome 
by itj at every attack. Neither is the cafe. Both 
meet with temptation, and often that which is fe- 
vere. Each fometimes overcomes ; at other times 
is overcome by it. But the renewed formed to 
the habit of attention and watchfulnefs, and look- 
ing to God for help, and afting, in the main, 
uprightly before God, is ufually a conqueror ; 
while the unrenewed, habitually carelefs, and neg* 
ligent of watchfulnefs and prayer, is more often 
conquered, and hurried into error and wickednefs. 
The renewed are chiefly retrained by love to God 
and duty ; the unrenewed by fear of punifhment ; 
Though fear hath a degree of influence on the 
former; and other confiderations, befide fear, are 
not wholly devoid of influence on the latter. 

How far a Chriftian may be influenced by re- 
maining corruption, and carried away by the prev- 
alence of temptation j or how far a (inner- may 
be retrained by the influence of thofe principles 
and confiderations, which withftand him in his 
courfe, we are unable to determine. That both 
feel and are influenced by thofe oppofing princi- 
ples, is not matter of doubt. We experience it in 
ourfelves, whatever our cbarafters maybe; and 
we obferve it in others. None are fo moulded 
into t' ine image, as to become perfect — neL 

p doth depravity attain fo complete an afcend- 



Serm. ii.] General Character of Chriftians. 149 

ant over any who remain in the body, as to dived 
them of all reftraints, and yield them wholly up 
to the vicious propenlity. Reftraints, yea inward 
reftraints operate in degree, on the molt depraved. 
This is a mixed ftate. The good and the bad 
are here blended together. " The wheat and the tares 
mult grow together until the harveft" — yea not 
only in every field, but in every heart. None are 
perfe£fcly good, or completely bad, while in this 
world. The finifhing traits of chara6ter are refer- 
red to that to come. In that world we expeft, 
that both the righteous and the wicked, will be 
perfeft in their kind — "thefpirits of the juft be 
made perfe6t" — thofe of the oppofite character 
put on the full image of their infernal parent. 

IMPROVEMENT. 

If thofe who are Chrift' s have crucified the Jlejh, 
with its affeftions and lujls, How Hands the cafe with 
us ? Are we thus made to differ from the 
tvicked world ? Do we love God — believe on his 
Son — do his commandments, and truft his grace ? 
Then, " to us to live is Chrift, and to die gain/' 
Here we mud have trials — this is not our reft. 
But the time is Abort. Soon we fhall be called 
" from our labors, and our works will follow us/' 
Soon we fhall be with Chrift — behold his glory, 
and rejoice in his prefence. Happy ftate ! 

But let us beware deception. Some " hold a 
lie in their right hands ; cry peace when there is 
no peace to them/' Let us commune with our 
own hearts ; attend to our temper and conduft ; 
inquire whether we have taken up our crofs, and 



150 General Char after of Ckrijlians. [Serm. 11. 

are following Chrift ? Whether the fpirit of 
Chrift dwelleth in us ? If we have not his fpirit, 
we are none of his. cfi If we have his fpirit we 
walk as he walked/' If this is our happy 
ftate, we fhall ere long hear from our Judge, " come 
ye bleffed of my Father, inherit the kingdom pre- 
pared for you from the foundations of the world." 
But if found finners, a very different doom await* 
us, * 




i.ii 



^ {J \f>»*i- 




f SERMON XII. 

tfhe aggravated Guilt of him who delivered 
Christ to Pilate. 



John xix. iOj 11. 

Then saith Pilate unto kirn, Speakest thou not unto me ? 
Knowest thou not that I have power to crucify thee, and 
have power to release thee ? Jesus answered, Thou 
couldest have no power against me> except it were given 
thee from above: Therefore he that delivered me unto thee 
hath the greater sin. 

J UDEA was conquered by the Romans, and re- 
duced to a province of their empire, before Chrifi 
fuffered for the fins of men. When the Jews con- 
fpired his death, Pilate was governor of that pro- 
vince. The power of life and death was in his 
hands. Though faid to have been devoid of prin- 
ciple, he was unwilling to give fentence againffc 
Jefus. Free from Jewifh prejudices, he was con- 
vinced of Chrifl's innocence ; that he had com- 
mitted no offence, either again (I his own nation, 
or againft the Romans ; but that for envy he had 
been arraigned, condemned, and delivered upas a 
malefaftor. 



ig2 The aggravated Guilt of him, [Serm. 12* 

A mighty prince was then expefted to arife in 
Ifrael. That he would fave his people from their 
enemies, and crufh the powers which held them 
in fubjeftion, was the general idea entertained of 
him. But the Jews had no expeftations of fueh 
a deliverer in the Son of Mary • nor did the Ro- 
man Governor fee aught in him to excite fufpicion 
of a formidable enemy. He wifhed, therefore, to 
releafe him ; repeatedly declared him not guilty ; 
and would have fet him at liberty, but the Jews 
oppofed. They declared that " by their law he 
ought to die, becaufe he made himfelf the Son of 
God" — or gave himfelf out for the expefted Mef. 
lias* 

This was probably the firft hint which Pilate 
received of this nature, and it feems to have alarm- 
ed him. " When he heard that faying he was the 
more afraid." 

Pilate was not an Atheift. He appears to 
have bad fome knowledge of a divine exiflence, 
and belief of a fuperintending providence. Liv- 
ing among the Jews, he was, no doubt, acquainted 
with their religion, and their expectations of a de- 
liverer ; and if there was a fufpicion that this was 
that deliverer, it concerned him to aft with cau- 
tion ; at lea ft to make inquiry. He therefore re- 
turned to the judgment hall, and entered on anoth- 
er examination of the prifoner. He began by in- 
quiring after his origin. c: He faid to Jefus, 
Whence art thou ? But Jefus gave him no anfwer/* 
The text follows, in which weobfervethe follow- 
ing particulars, viz : 



Serm. 12.] who delivered Chrijl to Pilate. 153 

I. Pilate blaming Jefus, for refufing to anfwer 
him — boafling of his power, and appealing to our 
Lord, that he poffeffed it. Speakefl thou not unto 
me ? Knowejl thou not that I have power to crucify 
thee, and have power to releafe thee ? 

II. Christ reminding Pilate, that he poffeffed 
only delegated power ; intimating that he was 
accountable for the ufe he made of it. Thou 
couldefl have no power againjl me, except it were given 
thee from above. 

III. Christ aggravating the guilt of thofe who 
had delivered him to Pilate, from a confideration 
of the power which he poffeffed, in which there 
might be an allufion to Pilate's chara&er as an 
unprincipled man. Therefore, he that delivered 
me unto thee hath the greater fin. We will treat of 
thefe in their order. 

I. We obferve Pilate blaming Jefus for refuf- 
ing to anfwer him • boafting of his power, and 
appealing to our Lord that he poffeffed it. Speak- 
efl thou not unto me ? Knowejl thou not that I have 
power to crucify thee, and have power to releafe thee ? 

But why is Chrift faulted ? He had faid enough 
to convince the court of his innocence. The 
judge had repeatedly and publicly declared it. "I 
find no fault in him/' 

Christ's fiience was not fullen, or contemptu- 
ous. He had faid enough. His fiience was pru- 
dent — perhaps neceffary. He had come into the 
wdrld to fuffer— " to make his foul an offering 
for fin." Had he faid more, perhaps Pilate had 
not dared to give fentence againft him. Had not 
U 



154 Tie aggravated Guilt of him, £Serm. 12. 

Clmft died, the ends of his coming had been frus- 
trated Therefore was he now dumb before his 
opprefibrs, agreeably to the prophecy, u He is 
brought as a lamb to the [laughter, and as a fheep 
is dumb before his fhearers, fo he opened not his 
mouth/' 

It was neceffary that evidence fhould be given 
of Chrift's innocence, fufficient to convince the 
honed mind, that he was not a malefaftor — that 
he did not die for his own fin. This had been 
given. It was enough — rendered his murderers 
inexcufeable. The wifdom of providence permit- 
ted no more. 

Pilate declared himfelf convinced* But then 
he had power either to crucify Chrijl, or to releafe him. 
He feit himfelf poffeffed of this power, and ap- 
pealed to our Lord whether he did not poffefs it. 

Pilate knew what was right — what he ought 
to do. Confcience dire&ed him to acquit the 
guiltlefs. But this did not neceffitate him to do 
it. He had power to do right. He had power 
alfo to do wrong. 

Others poffefs fimilar power. Every moral 
agent hath power to obey or difobey the di£tates 
of his confcience. It is not the method of heaven 
to compel men to good, or leave them to be 
compelled to evil, God intended man to be a 
fre :t, who fhould choofe for himfelf the part 

would aft ; and endowed him with a felf deter- 
mining power, to capacitate him to choofe. De- 
void of this power, he could not be accountable. 



Serm. 12,] who delivered Chrijl to Pilule. 155 

Man ought to be governed by reafon and con- 
fidence. Thefe make known his duty, and offer 
proper motives to induce him todifcharge it. But 
they do not oblige him to it. It is referred to his 
own choice. If he prefer doing wrong, to doing 
right, he may do it. 

This is exemplified in the cafe before us. Suf- 
ficient evidence was given of Chrift's innocence 
The judge was convinced, and knew that it was 
bis duty to treat him as innocent. But if to an- 
fwer worldly ends, or in any refpe£t to gratify 
depravity, he preferred crucifying the guiltlefs, he 
had power to do it. Though Jefus was the Son 
of God, God had left him in the hands of the 
enemy. cc It was their hour and the power of 
darknefs/' They chofe and confpired his death* 
The Jews would not receive fuch a Meffias. Pi-, 
late did not choofe to offend the Jews. The for- 
mer urged his crucifixion, for fear " all men 
would believe on him." The latter was prevailed 
with to condemn the guiltlefs, becaufe he wifhed 
to gratify the chiefs of the nation which he gov- 
erned. Both finned againlt the light of their own 
minds, not of neceffity, but out of choice — know- 
ingly did wrong to gain worldly ends ; or avoid 
temporal difadvantages. 

Sinners commonly a£t on the fame principles, 
They can diftinguiih between good and evil— can 
" judge of themfelves what is right." They know 
it to be their duty to choofe the good, and refufe 
the evil. But pofleffing power to counteract the 
dictates of conference, often to gain worldly ends. 



156 The aggravated Guilt of him, [Serm. 12* 

and anfwer finifter views, do counteraft them — 
choofe that for which they are condemned of 
themfelves. 

It is folly to pretend that our choices are necef, 
fary. The propofition involves abfurdity. Choice 
and neceffity are often oppofites. 

Some bewildered in the labyrinth of metaphyf- 
ics have doubted the plained truths — the exiftence 
of matter ! And even their own exiftence ! But 
thefe doubts are a fpecies of madnefs. To the 
perfon of common fenfe they are unneceffary. 
Let him only believe his fenfes, which the author 
of nature hath given to inftruQ: him, and they will 
all vanifh. 

In the cafe before us, a (ingle glance inward, 
carries full conviftion that we are free. To offer 
arguments in proof is fuperfluous — is trifling — it 
is to ape the philofopher who attempted to fyllo- 
gize himfelf into a conviflion of his own exift- 
ence !* 

From the knowledge of our capacity, and liber- 
ty of choice, arifeth fenfe of merit and demerit. 
And thence our expectation of reward or punifti- 
ment from an enlightened and righteous tribunal. 
Were we neceflitated to aftions, now, the moll 
ci itninal, we fhould have no fenfe of guilt ; neither 
fhould we fear condemnation from a juft judge 
on their account. Did we choofe fuch a&ions, if 
we knew our choices to be the effe£i of invincible, 
fupernal influence, they would give us no con- 
pern, On our part, no criminality would be 

fum, Descah 



Serm. 12.] who delivered Chrijl to 'Pilate. 157 

attached to them ; it would reft with the efficients 
Had Pilate been compelled togivefentence againfl 
Chrift, he would have had no fenfe of guilt ; nor 
could he have been juftly criminated. But 
when the motives which aftuated him, and his 
freedom of choice are confidered, he mull have 
been condemned of himfelf, and of all mankind. 

When Pilate appealed to our Lord, that he 
was poffefled of power, either to crucify or releafe 
him, the juflice of the claim is admitted ; but then, 

II. He is reminded by the divine prifoner, that 
he poffefled only delegated power, intimating that 
he was accountable for the ufe he fhculd make of 
it. Thou coaldefl have no power againfl me, except 
it zvere given thee from above. 

Pilate probably prided himfelf on hi§ exalta- 
tion. He was fet in authority. In his province, 
his power refembled that formerly in the hands 
of the Babalonifh tyrant : " Whom he would 
he flew, and whom he would he kept alive." It 
might flatter his pride to find himfelf the judge of 
one whom fome confidered heir to the crown of 
Judah ; others as being of divine origin — the Son 
of God — the expe£ted Meffias, who was to deliver 
Ifrael, and raife them to power. Perhaps he val- 
ued himfelf on power to do either right or wrong 
— that he was neceffitated to neither. Knoweji 
thou not that I have power to crucify thee, and have 
power to releafe thee ? 

Though Chrift had given him no anfwer 
when Pilate demanded his origin, he now reminds 
him, boafting of his power, that it was all derived, 
or delegated ; particularly that which he poffefled 



158 The aggravated Guilt of him, [Serm. 12. 

over his prifoner, whom he had acknowledged to 
befaultlefs : Thou couldejl have no power againjl me 
except it were given thee from above. As though he* 
had faid, " Remember Pilate, that with all your 
high feelings, and parade of power, you have no 
power which is properly your own ; none which is 
not derived from above ; none for the ufe of which 
you are not accountable. H There is one who 
ruleth in the kingdoms of men, and giveth them 
to whomsoever he will, and fetteth up over them 
the bafeft of men/' To anfwer his myfterious 
purpofes you are now in authority ; but forget 
not whence jet is derived, and the confequences of 
abufing it. " There may be oppreffion of the 
poor, and violent perverting of judgment and 
juftice in a province, but marvel not at the matter ; 
for he who is higher than the highefl regardeth" — 
he will fet all right in the end. For the ufe which 
you make of your powers, you muft give account 
to him/' 

Such feems to have been the import of Chrifi's 
reply to this haughty ruler, boafting of his powers, 
on this occafion. What fentirnents it raifed in the 
breaflof this Roman, we are not informed ; but 
the reply was full of falutary counfel and instruc- 
tion. Had Pilate regarded it as he ought, it would 
have prevented him from having been a principal 
a6tor in the vileft enormity ever committed on 
this globe 

Pilate fcems to have felt in degree, the weight 
of Chrifi's reply, and to have been the more con- 
cerned. For it follows : " From thenceforth Pi- 



Serm. 12.]} who delivered Chrift to Pilate. 15^ 

late fought to releafe him/' He had fought it 
before. " From thenceforth/* he was yet more 
defirous to fet Chrift at liberty, and exerted him- 
felf more earneftly to perfuade the Jews to confent 
to his difcharge. 

But this was not all which Chrift faid 6n the oc- 
cafion ; he added, 

III. Another obfervation, which related to 
thofe who had confpired his death, and brought 
him to Pilate's bar; perhaps more particularly to 
Judas, who had betrayed him — therefore he that 
delivered me unto thee hath the greater Jin. If only 
one perfon is here intended, as having delivered 
Chrift to Pilate, Judas muft have been the per- 
fott. 

That Pilate pofTeffed fuch power, the power of 
life and death, is declared an aggravation of his 
guilt, who had delivered him to Pilate ; in which 
there might be an allufion to Pilate's character as 
an unprincipled man. He was known to be un- 
der the government of appetite, paflion, or felfifii- 
nefs. He had been often guilty of injuftice and 
cruelty in his public adminiftration. Therefore 
had his enemies the greater fin in delivering Jefus 
unto him. 

Such we apprehend to be the meaning of the 
text ; which hath been thought to be obfcure and 
difficult. The difficulty will ftrike us, if we read 
the whole paifage as it ftands in the tranflation. 
Pilate faith unto him, Speak tjl thou not unto me ? 
Knowejl thou not that I have power to crucify thee, 
and have power to releafe thee ? Jefus anfwered. 



160 The aggravated Guilt of him, [Serm. 12, 

Thou coulde/l hav* no power againft me, except it 
were given thee from above ; therefore he that de« 
liver ed me unto thee hath the greater fin. 

The laft claufe feems at firft view, to refer to 
the words which immediately precede, which is to 
underftand our Savior as aggravating the guilt of 
thofe who delivered him to Pilate, from the con- 
fideration of Pilate's power having been derived 
from above. 

This cannot be the meaning. All power in the 
hands of creatures, may be traced to the fame 
fource. It is derived from above. But the fource 
whence power is derived is out of the queftion re- 
fpe£ting the merit or demerit attending the ufe of 
it. The guilt of him who delivered Chrift to Pi- 
late, was neither increafed nor diminiftied by it. 

The confequence, therefore he that delivered 
me unto thee hath the greater fm, looks back to 
words preceding — / have power to crucify thee, and 
have power to releafe thee. His fin was great, who 
delivered Chrift to fuch an one ; to one poffeffed 
of his power, and of his chara&er ; much greater 
than though he had delivered him to one devoid 
of power to crucify ; or to one who was a man of 
principle. Delivering Jefus to Pilate was like de- 
livering Daniel to the lions ; or the three children 
to the fiery furnace. The rage of the lions, and 
the power of the flames, were reftrained by the 
greater power of God ; but no thanks to the ene- 
mies of thofe holy men— they could be confidered 
in no other light than that of murderers* 



Serm. 12.] who delivered Chrijl to Pilate. 16 1 

The Supreme ruler could have reftrained Pilate, 
and have prevented his having yielded to Chrifl/s 
enemies, and given him to their will. But the 
determinate counfel of heaven had otherwife re- 
folved before the incarnation. " It was neceffary 
that Chrift fhould fuffer, and enter into his glo- 
ry." Therefore was he given up to the rage of his 
enemies who thirftedfor his blood. 

Christ's crucifixion was the defign of his ene^ 
mies in delivering him to Pilate. This was their 
fin. God overruled it for good, and made it the 
occafion of glory to himfelf, and falvation to fin-, 
ners. This is no alleviation of their guilt. " They 
meant not fo ; neither did their heart think fcu 
For envy did they deliver him/* 

What Chrift faid concerning the fource, 
whence Pilate derived his power, comes in by a 
parenthefis. It is unconne£led with the other 
parts of the fentence, which is complete without 
it. " I have power to crucify thee— The greater 
is their fin who delivered me to you : But you 
have no power againft me that you have not re- 
ceived from above." f* Remember it is de- 
rived from heaven, and to the God of heaven you 
are accountable for the ufe you make of it/* 

This memento, which comes in by the bye, was 
a proper caution to that ruler not to abufe his 
power. Had he afted agreeable to the evident 
defign of it — fo a6ted, as to have been juftified to 
himfelf, and able to give a good account to the 
fource of power, for the ufe he made of that 
which was delegated to him 5 it would have pre- 
W 



i6a The aggravated Guilt of him f [Serm, 12, 

vented him from delivering Jefus to his enemies, 
and kept him clear of a crime, the perpetration 
of which, darkened even the natural world, and 
threw it into convulfions ! 

Pilate felt fo much force in the warning, that 
he was perplexed. He wifhed to acquit the prif- 
oner ; of whofe innocence he was fatisfied; but he 
feared the Jews, He was probably apprehenfive 
that they might inform againft him at Rome, as he 
knew> that much of his paft adminiftration could 
not be juftified. He had not therefore the courage 
to tell the Jews, that juftice forbad, and he would 
not condemn the guiltlefs. What had he to do 
with juftice, who had often fported with it, to grat- 
ify his paffions, or gain his felfifh purpofes ? Who 
had done it openly, and it was matter of public 
notoriety ? The Jews urged* " if thou let this man 
go, thou art not Caefar's friend/' Pilate trem- 
bled ; but bis fear of Caefar prevailed above his 
fear of God. " He confented therefore, that it 
fhould be as they required, and delivered Jefus to 
their will." 

REFLECTIONS. 

I. When we contemplate thefe things, what a 
feries of wonders rife to our view ? The ftate of 
man — the way in which he was brought into it ; 
and that in which only he could be delivered from 
it, are all myftenous ! Man had ruined himfelf— 
ruined his race ! Human guilt could not be expi- 
ated without blood ! Without blood divine ! 
Man had finned, and the Son of God muft fufFer, 
or fin could not be pardoned ! No other facrifice 



Serm. 12.3 who delivered Chrijl to Pilate. 163 

could make atonement. Chrift consented to un- 
dertake the work of our redemption — to " make 
his foul an offering for fin !" But how ? He muft 
take human nature ! Become man ! Wonder of 
wonders! Still difficulty remained. He muft die, 
{i the juftfor the unjuft !" In what manner could 
this be accomplished ? Chrift's fufferings would 
be, of all crimes, the moft finful, in Aofe by whom 
he fufFered. No good man could knowingly 
take part in them. They could only be the work 
of Chrift's enemies, and of the enemies of God, 
and goodnefs. 

It is no fmall part of this my ftery, that the good 
ihould oppofe, and that it fhould be rheir duty to 
oppofe, that which had become neceflary for man's 
falvation ! And that the wicked Ihould be engag- 
ed to do that which was requilite for this end ! 
And that their enmity againft God and the Re- 
deemer, fhould excite and influence them thereto ! 

But though every thing relating to this matter 
is too deep for us, Deity had no emharraffrnent. 
To omnifcience all was eafy and obvious. The 
great Supreme needed only to fit at helm, fupenn- 
tend and overrule the lulls of apoftate creatures, 
to effefl the purpofes of his grace ! Need only to 
permit man freely to follow his own inclinations ! 
? € The wrath of man would thus be made to praife 
God ;" and the deftgns of mercy be accomplished ! 
The greateft good be occafioned by the greateft 
evil ! God glorified, and finners faved ! 

The my ftery of redemption xvas veiled, till 
atonement had been made for fin. That fatisfac- 



164 The aggravated Guilt of him, [Serm. 12, 

tion was to be made to divine juftice, by the fuf - 
ferings of a divine perlon, remained a hidden myf- 
tery, till explained by the event. This was ne- 
ceffary. Had the enemy been able to penetrate 
the defign, thefe things would not have been 
done. Satan would not have inftigated, nor his 
adherents crucified the Lcn d of glory* 

The powers of darknefs were laboring to fub- 
vert and deftroy ; they vainly thought to defeat 
the purpofes of grace ; but were made inftrumenU 
al in their accomplifhment. " The wife were tak- 
en in their own craftinefs ; the purpofes of the 
froward carried headlong ; but the divine purpof- 
es flood, and God performed all his pleafure ! 
Oh, the depths of the riches, both of the wifdom 
and knowledge of God ! How unfearchable are 
his judgments, and his ways paft finding out !" 

II. Another thing which our fubjeft; fuggefts 
to cur ccnfideration, is the way of God with man* 
God hath provided a favior, and offered falvation 
— he hath pointed out the way of duty, and com- 
manded us to walk in it— allured us thereto by 
promifes, and barred up the way to deftru£tion 
by threatenings. Thofe who enjoy thegofpel, have 
life and death fet before them. But no conflraint 
13 laid upon them — they choofe for themfelves, and 
the confequences follow. 

Though the befl fervices of fallen man are im- 
perfect, and mercy ofFered in Chrifl his only hope, 
he hath rcafon to cxpcdl faving mercy while feek- 
ing it in the way of duty, and only while thus feek- 
ing. When we " keep confcienccs void of offence, 



Serm. la.] who delivered Chriftto Pilate. 165 

toward God and men, then are we fatisfied from 
ourfelves," and expe£fc the approbation of our 
judge. When we act differently, we are con- 
demned of ourfelves, and tremble to approach the 
enlightened tribunal • 

These views are natural— they are written on 
the heart, or confidence, by the creator's hand, and 
indicate what we may reasonably expeft from him 
who knows our hearts — from him who is moral 
governor of all worlds. 

As we know ourfelves to be free agents, and as 
we poffefs only delegated powers, we are certain* 
]y accountable for the ufe which we make of thofe 
powers. The duties which rife out of fuch a fitua-. 
tion, and the confequences which will follow, ac- 
cording to the manner in which we a£l our parts, 
need not to be pointed out— they lie open to every 
eye. 

III. When we confider the ftruggle in Pilate's 
breaft, between fenfe of duty, and a defire to pleafe 
the world, and how it terminated, we fee the dan- 
ger of wanting fixed principles of reftitude — of 
not being determined, at all events, to do right, 
whatever may be the confequences. 

Pilate's duty was plain. He knew his duty — 
felt his obligation to do it, and wifhed to do it, 
that he might feel eafy, and not be concerned for 
confequences. But he had formerly facrificed 
confeience, to appetite, paffion, or felfifhnefs, and 
it was known. This expofed him to temptation 
again to do wrong. He who had violated con- 
feience to gain worldly ends, might do it again. 



i66 The aggravated Guilt of him, [Serm. 12* 

Pilate had expofed himfelf by pall condu£i — could 
not juftify his paft adminiftration — his enemies 
might report him to Caefar — he could not anfwer 
for himfelf before Caefar ; but if he would again 
violate confcience, oblige the Jews, in a matter 
they had much at heart, he hoped their friendfhip 
■ — that they would fpread a veil over his paft con- 
du£i, and report in his favor at Rome. 

Such was the fituation into which he had 
brought himfelf by wilful deviations from duty— 
thence temptations to farther and greater devia- 
tions — temptations not eafily overcome—tempta- 
tions by which he was overcome, and feduced to 
the mod horrid wickednefs— crucifying the Lord 
of glory ! 

Those who would maintain their integrity, and 
Hand in the evil day, mult refolve to do right % 
to obey the di£iates of confcience ; they mull be- 
ware the beginnings of fin ; hold no parley with 
the enemy ; never hefitate, whether it is not beft, 
in any cafe to yield to temptation ; nor make at- 
tempts to pleafe thofe who with them, and dare to 
importune them to counteraft the light of their 
own min3s— " trimming their way to feek love/* 

To enter on fuch a courfe, is to go on forbidden 
ground. It is to pafs the bounds, and go into the 
way of fedu6lion. " Enter not into the path of 
the wicked, and go not in the way of evil men. 
Avoid it, pafs not by it, turn from it, and pafs 



away."* 



* Frovcrbs iv. 14. 



Serm. 12.3 who delivered Chrijl to Pilate. 167 

What the poet obferves, refpe&ing one fpecies 
of temptation, holds, in degree, of every other, 

" In fpite of all the virtue we can boafi, 

" The per/on who deliberates is loft."— -Toung. 







* 4 ■ s 






^\JXp*^ 




SERMON XIII. 



The Trial of Peters love to Christ. 



John xxi. 15, 16, 17. 

So zvhen they had dined, Jesas saith to Simon Peter, Si??ion 
son of Jonas, lovest thou me more than these ? He saith 
unto him, Yea, Lord ; thou knowest that I love thee. He 
saith unto him, Feed my lambs. He saith to him again 
the second time, Simon son of Jonas, lovest thou me ? He 
saith unto him, Yea Lord ; thou knowest that I love thee. 
He saith unto him, Feed my sheep. He saith unto him tht 
third time, Simon son oj Jonas, lovest thou me ? Peter 
was grieved, because he said to him the third time, Lovest 
thou me ? And he said unto him, Lord, thou knowell all 
things ; thou knowest that I love thee. Jesus saith unto 
him, Feed my sheep. 

1 HIS was the third time that Jefus fhewed 
himfelf to his difciples after he was rifen from the 
dead." But it was not the laft time. " He often 
fhewed himfelf alive after his paffion, being feen 
of them for forty days, and {'peaking of the things 
pertaining to the kingdom of God." Once he ap- 
peared to a Chriflian afTembly — c: was feen by a- 
bove five hundred brethren" at the fame time. 
When he had given to his difciples thofe infalli- 



Sfem. 13.]} Trial of Peter's Love to Chrifi. 169 

ble proofs of his returreciion, and rhofe inftruc- 
tions, which their work required, ,; while they be- 
held, he was taken up ; and a cloud received him 
out of their fight/' 

This vifit was made to a part of the difciples aC 
the fea of Tiberias ; whither they had retired after 
the crucifixion ; but whether to follow their for- 
mer occupation, or in expedition of meeting there 
the rifen Savior, who had promifed to manifeil 
himfelf to them in Galilee, we are not informed* 
Thev were however engaged in fifliing, when after 
the fruitlefs labors of a night, they faw Jefus in 
the morning Handing on the fhore. 

God looks favorably on his people when he fees 
them employed in honeft fecular bufinefs ; and 
fometimes manifefts himfelf to them. 

This was a kind inftru&ive vifit, to thefe dif- 
ciples ; efpecially to Peter. Peter was of a bold, 
forward difpofi ion, naturally eager and confident, 
and fo ftrongly attached to his Lord, that he 
thought nothing could feparate him, from him — 
neither allurements, nor terrors. Therefore when, 
C&nft warned his family of his approaching fuf- 
ferings, and the effe£i which they would have on 
them — that " they would be offended becaufe of 
him— yea be fcattered from him and leave him a-, 
lone :" Peter did not believe him ! He had fuch 
love to Chrift, and felt fo determined to adhere to 
him, in all extremities, that he dared to declare, 
" Though all fhall be offended, yet will not I/* 
And when his Lord, affured him that, he would 
thrice deny him that very night, he was not con. 
X 



ijo Trial tf Peter $ Love to Chrijt. £Serm. i g. 

vinced ! It only ferved to draw from him a more 
vehement and pofitive afiVrtion, " If I fhould die 
with thee, I will n v thee in anv wife." But 

he foon found his miftake. Three times, before 
the next morning dawned, did he deny his Sav- 
ior — with oaths and imprecations did he deny 
him ! 

This fitrner was foon renewed by repentance, 
And one deGgn of Chrift's vifit at this time, feems 
to have been to allure the penitent, that his fin, in 
" denying the Lord who bought him/' was pa* don* 
ed, and that he was confirmed in the office ta 
which he had been previoufly called. But the 
manner in which this was done carried in it a re- 
proof, which muft have called his fin to remem- 
brance, caufirig his foul to be humbled in him* 
Let us turn our attention ro the fubject. 

In the text we fee Chrif quefnonmg Peter, and try M 
ing his love — Peter appealing to Chrijt .for the reali~ 
ly of it — and Chrifl deeding Peter horo to manijtji 
his love to him — by feeding hiijl ck. 

I. We fee Chrifl; queftionmg Peter and trying 
his love. Simon, Jon oj Jonas, Icvtjl thou me more 
than theje ? 

Simon was the original name cf this apofile. 
Cephas and Peter, which fignify a rock, or flone, 
were names given him of Chrifl, expreffive of (hat 
firmne r s of character, for which he was remarka- 
ble. Thefe though commonly ufed, after they 
were f him. were emitted on this occafion ; 

probably as a tacit reproof of his denial of his 
Lord, a little before; .which had been occafioned 



Serm. 13.] Trial of Peter's Love to Chrijh 171 

by the failure of his courage — by the deficiency of 
his firmnefs. 

The manner in which his divine mafter, here ad- 
dreffed this difciple, feemed to imply a doubt of his 
love ; or of the fupremacy of it. 

Christ knew the heart. Peter's love was not 
hidden from him. But while he dwelt with men, 
he treated people according to their apparent char- 
acters ; thereby fetting an example to his follow- 
ers, who can judge others only by appearances, or 
that which is external. 

Je c us did not immediately addrefs himfelf to 
Peter, as foon as he had made himfelf known ; but 
after he had been fome time in the companv oi 
thefe friends and followers, and they had made a 
friendly meal together, he turned to this difciole, 
and in the prefence of his brethren, who had wit- 
neffed his high profeffions of love, and determina- 
tion never to for fake or deny him, and the part 
he had d£ted foon after. addreiTcd him, as in the 
text ; Simon, Jon of Jonas, loveji thou vie more than 
thefe ? 

What had happened a little before, rendered 
this queftion highly proper. One of the twelve 
had fallen. One, whom the others had not fuf- 
pefted. Nothing had appeared, which marked 
out Judas for the traitor, during the time of his 
going out and in with the other difciples. Chrift, 
though he knew him, and gave frequent intima- 
tions that there was a traitor among them, had nev- 
er deGgnated him. When they were told that one 
of them fhould betray their Lord, their eyes were 



172 Trial of Peter's Love to Chrijl. [Serm. 13, 

not turned upon Judas, but each one appeared 
jealous of himfelf, " Lord is it. 1 ?" But his hy- 
pocrify had now been made manifeft and ' he had 
gone to his own place/' Such had he been found, 
who was the fteward in Ghrift's family ! That with 
refpeft to him, the other difciples had been deceiv- 
ed, now appeared. And Peter, who had been fo 
forward and zealous, and profeffed fuch warm 
love to Chnft, had lately denied him ! And (hough 
he had returned, profefling himfelf a penitent, his 
finc-rity is queftioned, and he is called on, to clear 
up his charafter. 

It was important that this matter fhould be de- 
termined, that the other difciples might know- 
how to treat thi> late offender — whether he was 
to be received as a bro her, or to be confidered as 
depofed from bis office, and to be fucceeded by 
another. This was probably the reafon of Chrifl's 
addreffinghim, as herein the prefence of his breth- 
ren. Lovejl thou me more than thefe ? 

If he had the love of Chrift dwelling in him, 
and that love was fupreme, Chrifl would forgive 
the paft and continue to employ him as a fhep- 
herd to feed his flock. Therefore did he apply to 
this late offending paftor. and demand of him in 
the prelence of bis brethren, whether he really lov- 
ed him, with fuch a love as was neceffary to con- 
flitute him a difciple. 

This had been loner before fettled, and deter- 
rnin d. to be love fuperior to that which is borne 
to the world, or the riches and honors, or friend- 
ships and relations of it, cr even life in it, " He 



Serm. 13. [J Trial cf Peter s Love to Chrijl. ij?g 

that ioverh father or mother more than me is not 
worthy of me: He that Ioverh fon or daughter 
more than me is not worthy or me : He that tak- 
eth nor his crufs and foiloweih after me, is not 
worthy of me : He that findeth his life (hall lofe 
it; and he that lofeth his Jite for my fake fhall 
find it/'* 

The purport of this 3nd parallel declarations f 
the divine teacher, are not ob'cure ; thev plainly 
teach that we cannot be ChrifTs difciples, un : efs 
our love to him furpaffeth that which we bear 
any thing terreflrial. Therefore the queftion put; 
to Simon, agreeably to thefe prior definitions 
that love to Chr;ft which is neceffary to constitute 
a perfon his difciple, marked particularly by the 
laft claufe of it, more than thefe ? 

Expositors have generally put another fenfe on 
this queltion, and in our apprehenfion. a miftaken 
fenfe. They have confidered our Lord as inquir- 
ing of Simon whether his love exceeded tha* 
his fellow difciples. Lovffi thou me more than t 
thy fellow difciples love me ? 

This cannot be the fenfe of theqneftion. This 
is a queftion which Simon could not have an ver- 
ed ; and which it would have been wrong : 
to have attempted to anfwer; a queflion tb 
which Chrift w ? ould not have put to him 5 
quired him to anfwer. To have apfwered 
mon mull have known the heart? of otheis ; 
have pretended to the knowledge of them, v 
have been claiming a divine prerogative, 

v.7 x. 37. 



174 Trial of Peter's Love to Chrijl. [Serm. T3, 

But Peter had declared on Chrilt's forewarning 
them that " they would all be oflFended becaufe of 
him, although all fhall be oflFended, yet will not h" 

He had indeed made that declaration; but he 
had not judged others, or pretended to determine 
that they would, or would not, be offended be- 
caufe of him. Peter knew that he loved Chrift — 
that the love of Chrifl was generally a governing 
principle in his heart. He felt the ftrength of it fo 
fenfibly at that time, that he did not conceive it 
poffible, that any dangers or fuflFerings could ever 
induce him to forfake his Lord ; or in any refpt 61, 
be offended becaufe of him. Therefore his confi- 
dent declaration, that he fhould ftand by him in 
every extremity, though he fhould be left to ftand 
^lone. Leaving the future conduct of others, to 
determine the meafure of their lo^ e to Chiiil. he 
fpake only of his own. " Though all men fhall 
be offended becaufe of thee, yet will not I be of- 
fended." As though he had faid ; 

M I do not pretend to know the hearts of others ; 
but I think I know my own; and that I have fuch 
love to thee my Lord, that nothing can feparate me 
from thee." jefus anfwered, " Verily I fay unto 
thee, that this night, before the cock crow, thou 
fhalt deny me thrice." Peter replied, " Though 1 
fhould die with thee, yet will I not deny thee. 
Likewife alfo faid all his difciples." 

They no doubt all fpoke the language of their 
rts ; all expreffed the determination of their 
fouls at the tim,e ; though they were foon con- 
vinced of their miltake — that they did not fufli- 



Serm. 13-] Trial of Peter's Love to Chriji. 175 

ciently know themfelves — their own weaknefs-— 
the need they flood in of divine fupport. 

Peter, in particular, expreifed the genuine feel- 
ings of his own warm and honefl heart ; but with- 
out the fmalleft intimation, that he fufpe£led his 
fellow difciples; or pretended to judge them* 

And is there reafon to think that Chrift would 
put him upon this work ? That he would require 
him to judge them, and compare his love with 
theirs ? Efpecially when we confider Chrift's for- 
mer prohibition of judging others, which he had 
early made a law to his difciples. "Judge not 
that ye be not judged :" And remember that Chris- 
tians are directed, 6i in alilowlinefs of mind, to ef- 
teem others better than themfelves/' 

Some have been difpofed to think highly of 
themfelves, and meanly of others — to fay to oth- 
ers, " S and by thyfelf ; come not near me; I am 
holier than thou" — Some, to " compare themfelves 
with others and exalt themfelves above others/' 
But not fo the humble Chriftian — Not fo the meek 
follower of Jefus. Nor is there any thing favor- 
able to fuch temper and conduft to be found in the 
facred volume. The fpirit and tenor of the divine 
rule is oppofed to it, and fpeaks perfons of this 
character, objects of divine averGon. 

This temper, and its oppofite, are exemplified 
in the pharifee and publican, who went up to the 
temple to pray. ■" God I thank thee, that I 
am not as other men — or even as this publican/* 
Thus the pharifee. But " the publican (landing 
afar off, would not lift up fo much as his eyes to 



l ^5 Trial of Peter s Love to Chrifl. [Seem. 13* 

heaven, but fmOte upon his breaft, faying. God 
be merciful to me a finner." We know which of 
thefe met the divine approbation. 

Now, is it fiippofable, that the Savior would 
put a queftion to Simon, which w r ould countenance 
the pharifaic difpofition ? Or that he would require 
him to judge the hearts of others ? Or compare 
himfelf with others, in a matter which required 
the knowledge of their hearts ? 

It feems ftrange that this fbould be thought by 
any one, to be the fenfe of Chrift's queftion to 
Peter; much more that this fhculd be the mod 
common contraction of it, by expositors. 

II. In anfwer to our Lord's queftion to Simon, 
we find him in the text appealing to our Lord, for 
the reality of his love. " Thou knowejl that I love 
thee — Thou knoweji all things, Thou knowejl that I 
love thee." 

It is obfervable that Peter refis the whole mat- 
ter on Chrift's knowledge of the heart. Peter makes 
tio plea — adduces no evidence — mentions no cir- 
cumftance, evidential of Ins love to Chrifl, but re- 
fers the matter back direftty to him, as the.fearch- 
er of hearts and leaves it with him. Thou knowejl 
that I love thee. 

The grieved, and diftrefled apoflle, could have 
mentioned many things as proofs of his Jove to Je- 
fus ; yea of the ftrength of his affeftion for him. 
He might have pleaded his profeflion refpefling 
Chrifl, at the time when he was honored with the 
name of Peter — an honorable diflinclion, and de- 
figned to recommend him to the acceptance of k'u 



S£RM. 13.]} Trial of Peter s Love to Chrift* 177 

fellow difciples.* He might have mentioned what 
pafled, when Chrift afked the twelve, whether they 
" would alfo go away ?" When many offended at 
his do&rine forfook him, after having followed 
him, and profeffed themfelves his difciples. Si- 
mon had on that occafion made a noble profeffion, 
fhewing that he was a difciple indeed — " Lord, to 
whom (hall we go ? Thou haft the words of eternal 
life. And we believe and are fure, that thou art 
that Chrift, the fon of the living God ?" He 
might have pleaded, that he had fingly dared to 
draw his fword againft the multitude, which came 
to apprehend his Lord — that he had refolutely aU 
tacked them, and maintained the conflict, with the 
whole band, till difarmed by a command from his 
divine Sovereign to putupits fword intoits (heath—* 
that he had followed Chrift, when mod of the oth- 
ers forfook him and fled — had ventured into the 
judgment hall to attend his trial and witnefs the 
event—that though there furprifed and terrified in- 
to a denial of Chrift, when he faw him contrarv 
to his expectations, refign himfelf to death, by the 
wicked hands of unbelieving Jews, aided by hea- 
then foldiers, yet that only one kind look from his 
captive Lord, had brought him to repent and 
mourn in the bitternefs of his foul, that he had not 
agreeably to his former purpofe, died with his di- 
vine mafter — He might have alleged, that he had 
notforlaken Chrift's family and friends, even when 
Chrift hung on the crofs or (lept in the tomb ; 
though his molt faithful followers, had then beers 

* Mat the w xv. 13 — ; 9 , 

Y 



178 Trial of Peter's Love io Chrifi. [Serm. 13. 

ready to conclude, that they had been deceived, 
when •• they trailed that it was he who fhould have 
redeemed Ifrael" — that he had watched Chrift's 
corpfe, and been with the fir ft to examine the 
report of his refurrection, and among the firft who 
believed it — and that even then, at that appearance 
of his Lord, he only of thofe prefent, when they 
faw him (landing on the fhore, could not wait till 
the boat fhould convey him to the land, but had 
thrown himfelf into the fea, leaving the fifh which 
they had iaclofed, to continue in their own ele- 
ment, and fwam to the fhore, not perhaps, without 
endangering his life, that he might not delay to re- 
ceive and welcome his Lord* 

These, and probably many other things, evi- 
dential of the reality and ftrength of his love to 
Chrift, Simon might have alleged, notwithftand- 
ing his la'e defe£lion — diftin&ions, which per- 
haps none of his fellow difciples could have plead- 
ed ; and which, had any fhare of the pharifaic 
fpirit relied on him, might have induced him to 
claim that fuperiority to his brethren, which a cer- 
tain church afterwards attributed to him. 

To have mentioned thefe, might have flrength- 
ened the charity of his fellow difciples towards 
him ; but he knew that none of them were requi- 
fite, to convince Chrift of his love. Though he 
had done, and fufFered, and expofed himfelf for 
Chrift, more than others, he put in no claim to a 
reward — he had done leTs than was his duty. 
His dependence was on grace. Therefore did he 
decline the mention, of what fome would have 



Serm. 13.] Trial of Peter* s Love to Chrijt. 179 

boafted, and appealed dire&ly to his Savior, as 
the fearcher of hearts, to judge of the matter in 
queftion — of his love, and the meafure of it — ap- 
pealed to him who had put the queflion, lovefi thou 
me more than thefe ? To clear up his character and 
bear witnefs to the reality and meafure of his affec- 
tion toward him — Yea Lord, thou knozueji that I love 
thee. 

In this appeal he not only {hewed his fincerity, 
but re;fle£ted honor on Chrift, by an acknowledg- 
ment of his divinity. The knowledge of the heart 
is the prerogative of Deity. H I the Lord fearch 
the heart, I try the reins, to give to every man ac- 
cording to his way, and according to the fruit of 
his doings. The Lord fearcheth all hearts, and 
underftandeth the imaginations of the thoughts/* 
The exalted Savior, afterwards made himfelf 
known as poffeffing this power, and appointed to 
exercife it, in adjufling the rewards of another 
life. " All the churches {hall know that I am 
he who fearcheth the hearts and reins ; and I will 
give to every one of you according to your 
works." But this had not been clearly revealed, 
when Chrift paid the vifit to his difciples at the 
fea of Tiberias. The Chriftian difpenfarion was 
then fcarcely fet up. Darknefs ftill brooded on 
the minds, even of the apoftles. It continued till 
the outpouring of the Spirit, on the day of Pente- 
coft, when the prornife of " the Comforter, to teach 
them all things, and^bring all things to their re- 
membrance/' was fulfilled. But Simon feems to 
have anticipated thefe public manifeftalions and 



1 8o Trial of Peter's Love to Chrift. [Serm .13, 

difcoveries — to have at this time been convinced, 
that Chrift was omnifcient — thou knowest all 
things ; thou knowejl that I love thee. 

In this appeal. Chrift was farther honored, by 
Simon's open, public reliance on his goodnefs* 
He had then lately difhonored Chrift, by a fhame- 
ful denial — a denial, when to have acknowledged 
him. would have done him the greateft honor. 
But fuch was his confidence in the goodnefs of his 
Loid, that he dared to trull himfelf with him — 
had no concern, that refentment of the part he had 
a£led, would induce him, in whom he trufted, to 
overlook his penitence, and pgfs his humble con- 
fidence unnoticed — did not fear to truft himfelf 
in Chrifl's hands, and leave it to him to make 
known his character to his fellow difciples. 

In thefe things the faith of Simon, and the nature 
of his faith appeared. He not only believed Jefus to 
be the Chrift, but he believed the divinity of Chrift. 
His faith did not terminate in a bare affent, but 
convinced of his fufficiency, and of his juftice, and 
mercy and readinefs to forgive the returning pen- 
itent, he gave himfelf up to Chrift and trufted in 
him to pardon his fins and fave him by his grace. 
Though feniible of his own demerit, fear did not 
drive him away from the Savior, but induced him 
to return to him and put his whole truft in him. 

Such is the nature of juflifying faith. Thofs 

who are fubje&s of it, deeply fenfible of their fins, 

i: look to the Lamb of God, who taketh away the 

: of the world/' and place all their dependence 



Serm. 13.] Trial of Peter s Love io Chrift. 181 

on him ; and they are not difappointed — " Who- 
fo believeth (hall not be afhamed/' 

Thus Simon's faith and love were owned of 
Chrift ; and this late offender not only pardoned, 
but continued in his office ; a paftor of Chrift's 
flock. Feed my lambs — Feed my Jheep, were the 
replies to the appeals made by the offender, that 
he loved the Savior. In this manner was he di- 
re£ted, 

III. To manifeft his love to Chrift. It 

might have been thought that Simon had fallen from 
his office when he denied his Lord ; with oaths and 
imprecations, denied his knowledge of him. If fo, 
he was here reftored ; Chrift entrufted him again 
with the care " of his flock — which he had pur- 
chafed with his blood ;" and reappointed him to 
" give them their meat in due feafcn.' ,, His hav- 
ing had this charge here given him, argued the 
pardon of his offences, and his reftoration to fa. 
vor. He would not have been required to do the 
work of an apoftle, had not his tranfgreffion been 
forgiven, and his fin been blotted cut. Judas had 
no fuch truft repofed in him after his fall ; no 
fuch duty required of him. " By his tranfgreffion 
befell from his miniftry and apoftlefhip, that he 
might go to his own place, and another take his 
office." Judas repented ; but not with repentance 
unto life. His repentance led to death bv his 
own hand. Diverfe was that of Simon, both in 
its nature and effeck. His was " Godly forrow, 

which wrought repentance unto life" which 

paufed him to devote himfelf wholly to the fervice 



tSa Trial of Peter's Love to Ckrijl. [Serm. 13* 

of the Redeemer, and at laft to lay down his lifd 
for his fake. 

REFLECTIONS. 

I. Qur fubjeft teacheth the folly of felf de- 
pendence. Who ever appeared to have ftronger 
confidence in himfelf than Peter ? Yet few have 
fallen more fhamefully than he. 

If we lean to ourfelves, like things will proba- 
bly befall us. Our ftrength is weaknefs. Our 
enemies are many and powerful ; they are long 
verfed in the arts of deception ; well acquainted 
with our weaknefs j know how, and when, and 
whereto attack us to advantage. Left to our- 
felves, we fhould doubtlefs be fnared and taken 
by them. 

Simon was naturally bold and refolute ; had 
great love to Chrift, and zeal for his honor X Yet 
all did not enable him " to ftand in the evil day.** 
If Peter fell, who, left to himfelf, can Hand ? Not 
one. But God is able to make the weakeft and 
molt feeble ftand, and will make them ftand if 
they truft in him. " My grace is fufficient for 
thee, for my ftrength is made perfeft in weaknefs/' 
Blefled are they who truft in him. 

II. An high opinion of a perfon's own ftrength, 
or love to God and the Redeemer, is mod com- 
monly the prelude to a fall. When one thinks 
himfelf ftrong, and feels fecure, he is foon taught 
his weaknefs and dependence, and the need he 
Hands in of a divine guardian, by fome advantage 
gained over him by the enemy : Whereas, thofe 
who arc fenfible of their own weaknefs, and truft 



Serm. 13.] Trial of Peter 1 's Love to Chrift. 183 

in God, are holden up, and made to ftand. " Moll 
gladly, therefore, will I rather glory in my infirmL 
ties, that the power of Chrift may reft upon — me 
for when I am weak, then am I ftrong." 

III. As felf knowledge is of great importance, 
necetfary to our reforming that which is amifs* 
and to our trufting in him who is able to keep us, 
we fhould often try ourfelves, as in his prefence— ■ 
his, to whom our hearts are open. It becomes us 
often to retire inward, and examine whether the 
love of Chrilt dwelleth in us ? Whether we love 
him more than theft ? Than the world and the 
things of it ? If Chrift is not uppermoft in our 
hearts, " we are not worthy of him/' But if 
we can anfwer the queftion put to Simon, as he 
anfwered it, Lord thou knowejl all things ; thou know* 
efl that I love thee, happy are we. We remain in 
aftateof imperfe£tion — may often have occafionto 
mourn fome pra&ical denial of Chrift ; ftill, if he 
who knoweth all things, knoweth that we love him, our 
love to him will not be overlooked ; he will own 
us before his Father, and reward us with eternal 
rewards. 

IV. Christ's difciples, while in the body, often 
err ; if acquainted with ourfelves, we mult often 
know this of ourfelves ; do we then fee our faults ? 

If any who call themfelves Chriftians live in 
negleft of felf examination, and are consequently 
ftrangers to themfelves, there is great reafon to 
fear that they are ftrangers alfo to the Chriftian 
life. The Chriftian communes much with his 
own heart, and finds daily occafion to mourn be- 



184 Trial of Peter $ Love to Chriji. [Serivi, ip 

fore God, that his fervice is fo defeftive, and that 
he fo often denies his Lord, by heedlefs lapfes, or 
by fuffering temptation to have fuch power over 
him. When the Lord looked on Peter, and thereby 
brought to his remembrance the warnings which 
he had given him, his confidence in hirnfelf, and 
then his fall, he went out and wept bitterly • 

Every Chrifiian hath a meafure of this foiriL 
and is grieved at his heart, when he calls to 
mind his (hameful denials of his Lord. If any, 
who think themfelves his difciples are blind to 
their faults, or little affefted with them — ready to 
excule cr extenuate them, efpecially if hidden 
from the world ; or feel reluftant to take fhame 
to themfelves, when they have fallen, it nearly 
concerns them to examine the grounds of their 
hope toward God ; there is reafon to fear that they 
4t hold a lie in their right hands." Thofe who 
are Chrift's difcern their faults ; confefs and for- 
fake them. Their falls are made the occafion of 
greater watchfulnefs, and care to keep themfelves 
from every wicked thing, and perfeft holinefs in 
the fear of God. May he grant this to be our 
temper, for his mercy's fake in Chrift. Amen. 




SERMON XIV. 



Gifts no certain Evidence of Grace, 



Luke x. 20, 



In this rejoice not, that the Spirits are subject unto you; but 
rather rejoice, because your Names are written in Heaven* 

xxBUNDANT notice of Chrift's coming preceded 
that interefting event, Ci To him gave all the 
prophets witnefs." 

Neither was his entrance here unattefted. It 
was announced by an angelic choir ; by a mirac- 
ulous ftar ; and by a band of eaftern magi. The 
tnanger which contained him, was particularly 
pointed out to the fhepherds, and his perfon defig* 
Qated by infpired Simon and Anna. Again, 

When entering on his minidry, witnefs was 
given for him, both from heaven, and on earth ; 
from heaven by the vifible defccnt of the holy 
Ghofl, which retted on him, and by a voice tefti- 
fying tbat he was the Son of God j on earth by 
John, and foon after by the feventy : For thefe 
were fent to prepare his way, and introduce him 
to his work. 



i86 Gifts no Evidence of Grace. [Serm. 14. 

John was fent before, cc to make ready a peo- 
ple prepared for the Lord" — " Repent for the 
kingdom of heaven is at hand/' The feventy, to 
declare him then entering on his tniniftry — " The 
kingdom of God is come nigh unto you." — 
John did no miracles ; but the feventy witneffed 
Chrift's truth, and their own by wonders wrought 
in his name. In the orders given to them at their 
million, we find them only dire&ed to heal the 
fick, as an evidence of Chrift's arrival, and their 
being fent of him ; but by the report made at their 
return they appeared to have been empowered to 
call out devils. They probably did all the migh- 
ty works done by the twtlve 9 and by their Lord. 
Thus they prepared his way. 

Doing miracles in Chrift's name would raife in 
thofe who witneffed it, a defire to fee him of whom 
they fpake, and whofe power they difplayed : 
And " they were fent two and two before his face 
into every city and place whither he himfelf would 
come. 

Had they only proclaimed his arrival, fome 
might have liftened ; but few would have "be- 
lieved their report. 4 ' Greater evidence than their 
word would have been demanded ; as was after- 
wards of Chrift — " What ftgn fheweft thou, that 
we may believe thee ?" Neither would the de- 
mand have been unreafonable. Special meflages 
require fpecial evidence ; and it is always given to 
thofe who are fent of God. 

Every deceiver may pretend to a divine million ; 
but we are forbidden to u believe every fpirit, and 



Serm. 14.] Gifts no Evidence of Grace. 187 

commanded to try the fpirits." The church at 
Ephefus is commended for having obeyed this 
command — " Thou haft tried them which fay 
that they are apoftles, and are not, and haft found 
them liars." ^ 

Our Savior fpeaking of the Jews' rejedion of 
him, aggravates their guilt, by a confideration of 
the plentitude of the evidence which had been 
given them of his truth. " If I had not done among 
them the works which none other man did, they 
had not had fin — but now they have no cloak for 
their fin — they have both feen and hated both me 
and my Father."* 

At the return of the feventy they appear to have 
been elated with the exercifeof the miraculous pow. 
ers which had been delegated to them — n And the 
feventy returned again with joy, faying, Lord, even 
the devils are fubjeft unto us through thy name." 

They had witneffed Chrift's miracles, but feem 
not to have wrought miracles themfelves till now; 
and when they found themfelves able to do the 
mighty works which they had admired in their 
Lord they were filled with joy. 

Having made their report, Chrift enlarged 
their powers and promifed them prote&ion — " Be- 
hold I give you power to tread on ferpents and 
fcorpions, and over all the power of the enemy ; 
and nothing fhall by any means hurt you." But 
to prevent them from fetting an undue value on 
thefe diftin&ions, the caution in the text is fub- 
joined — u Notwithjlanding , in this rejoice not that 

* John xv. 22 — 24. 



l88 Gifts no Evidence of Grace. [Serm. 14, 

ihefpirits are fubjett unto you ; but rather rejoice be- 
cavfe your names are written in heaven. 

In difcuffing the fubjeft, we will, firfl; confider 

the caution or prohibition — In this rejoice not that the 

fpirits are fxbjeft unto you ; then the command — But 

rather rejoice becaufe your names are written in hea* 

ven. 

I. We are to confider the caution, or prohibi- 
tion — In this rejoice not, &c. 

But why not ? Was it not matter of joy that 
fpirits, evil fpirits were fubjedt to them ? That 
they were able to diflodge them from the bodies 
of men, bv commanding them in Chrift's name ? 
Certainly. This enabled them to anfwer the ends 
of their million, which had been but very partial- 
ly anfwered without it. Wherefore then the pro- 
hibition ? 

It is rather the excefs of theinjoy, than the joy 
itfelf which is here forbidden. They feem to have 
placed an undue value on this power ; to have 
exalted it above its place, particularly as it con- 
cerned themfelves. This was the firft thing they 
mentioned at their return ; nothing befide feems 
to have made fo deep an imprelfion upon ihem, 
or to have given them equal felf importance. 

To them there were other things more intereft- 
ing and important ; that they were accepted of 
God, and numbered among the faithful, and that 
their names were written in heaven, were to them 
occafionsof much gr ater joy. 

Thr gift of miracles proved their miffion, an4 
ttion of thofe who witneffed their 



Sejim. 14.] Gifts no Evidence of Grace. 189 

mighty works ; but this was not a faving gift. 
A perfon might poffefs it, yet remain unrenew- 
ed, and perifh in his Gns. 

Some appear to have exercifed this power, who 
profefled no relation to Chrift, but were openly 
conne&ed with his enemies. This is evidencfrora 
his expoftulation with thofe who attributed to in- 
fernal agency, the authority with which he ex- 
torted obedience from evil fpirits — 6i If I by Ber 1 - 
zebub call out devils, by whom do your fons cad 
them out ? Therefore (hall they be your judges/'* 
The fame appears from another incident, record- 
ed by St. Mark — c{ And John anfwered, faying, 
Mafter, we faw one catling out devils in thy name, 
and he followeth not us ; and we forbad him. be- 
caufe he followeth not us. And Jemsfaid, Forbid 
him not : For there is no man who fhall do a 
miracle in my name, that can lightly fpeak evil 
of me/'f 

It feems that fome who had feen the difciples 
caft out devils in Chrift's name, though not thetn- 
felves his difciples, attempted to do the fame and 
fucceeded ; and that things of this nature were not 
I uncommon after Chrift began his miniftry ; 
though it did not always, if at all fucceed, after 
his fufFerings and exaltation. J 

The gift of miracles, like other gifts, wzs 
<liftin£i from fan£lifying grace. This grace was 
often, joined with that gift ; but not always. 
There was no neceffary connexion between them. 

Under the former difpenfation, the gift of 
1 prophecy did not certainly argue a renewed na- 

* Luke xi. 19. f St. Markix, 38.39. + Afts xix. 13. 



igo Gifts no Evidence of Grace. [Serm. 14. 

ture. It was fometimes given without it. Bala- 
am had this gift. The deceiver who brought back 
the man of God who was fent from Judah to re- 
prove Jeroboam, had it. By divine order he told 
the Jew what would happen to him, becaufe he 
difobeyed the word of the Lord, and returned to 
eat bread in that place. Neither is there a trait 
of fan&ity vifible on the prophet Jonah, though 
he was compelled to bear God's meffages to Nin- 
evah, and ufed to make other fpecial communica- 
tions to men. 

Under the gofpel difpenfation divine adminif- 
tration hath been the fame. Judas had doubtlefs 
the gift of miracles in common with his fellow 
difciples ; and many will appeal to the judge in 
the great day, that they M have prophefied in his 
name, in his name caft out devils, and in his name 
done many wonderful works, to whom he will 
profefs, I never knew you," and whom he will fend 
away among the workers of iniquity. 

Men are too often eftimated by their gifts. 
Many confider thofe as the beft men who poffefs 
the mod enlarged, and efpecially the moft fhowy 
talents ; and defpife thofe of a different defcrip- 
tion, as though their gifts and graces muft be 
equal. But this is wrong. A perfon may pof- 
fefs the talents of an angel of light, who hath the 
temper of an infernal. Such is probably the 
ftate of apoftate fpirits. And fome of the great 
eft of mankind have been fome of the worft and 
moll abandoned. 



Serm. 14.] Gifts no Evidence of Grace, 191 

Though this mud be evident to the confiderate, 
there is yet a difpofition in man to judge others, 
yea, and himfelf too, by gifts apart from the grace 
which fan&ifies gifts, and renders them beneficial, 
both to the poffeflbr, and to the world ; and at 
the fame time keeps the poffeflbr humble, and pre- 
vents him from thinking of himfelf, above that 
which he ought to think. 

Neither are the renewed out of danger from 
this quarter. San££ification being imperfeft, dif- 
tinguifhed gifts, or ufefulnefs, or uncommon di- 
vine communications, are liable to be abufed and 
made to fofter pride and raife in the worm too 
high an opinion of himfelf. St. Paul, " though 
not a whit behind the very chiefeft apoftles/' need- 
ed fomething to keep him humble and prevent 
him from being elated by the revelations which 
were made to him. And he left thefe things on 
record as a warning to others ; and particularly 
noted them to the church at Corinth,which abound- 
ed with miraculous gifts, and among whom they 
were exceedingly abufed. He declared them not 
only inferior to charity, or holy love, but, confid- 
ered in themfelvesj as of no eftimation in a moral 
view ; that a perfon might poffefs them in the 
higheft degree, and yet be nothing in religion — « 
" Though I fpeak with the tongues of men and of 
angels, and have not charity, I am become as 
founding brafs, or a tinkling cymbal. And 
though I have the gift of prophecy, and under- 
(land all myfteries, and all knowledge ; and though 
I have all faith, fo that I could remove mountains, 



192 Gifts no Evidence of Grace. [Serm. 14. 

and have not charity, I am nothing. And though 
I beftow all my goods to feed the poor, and though 
I give my body to be burned, and have not chari- 
ty, it profiteth me nothing/'* The apoftle here 
fuppoferh a perfon poffeffed of the moll eminent 
miraculous gifts, yet wholly deftitute of religion. 
Could no fuch cafe happen, he would not have 
made the fuppofition. He did not write to amufe, 
but to edify and indraft. 

Some at Corinth prided themfelves in their gifts 
and defpifed others — perhaps men's moral ftate 
was eflimated by them. Therefore did he fhow 
the ufe of thofe gifts — that they were diftinft from 
renewing grace — that the latter was more excel- 
lent than the former ; and that the poffeffion of the 
latter could not be argued from the exercife of the 
former. 

Those gifts were very ufeful at that day, and in 
that city, which was filled with idolatry, and al- 
moft the headquarters of paganifm ; but to the 
pOiTeflTor they were of lefs value than Chriftian 
graces — " Covet earneftly the beft gifts ; and yet 
{hew I unto you a more excellent way" — Namely, 
the charity defcribed in the following chapter, of 
which we have been treating above. 

To prevent the feventy from indulging thefpir- 
it which the apoflle afterwards thus reproved at 
Corinth, was the defign of the caution given them 
in the text. Chrilt obferved how they valued 
themfelves en their gifts and checked the fpirit ia 

* i Cor. xiii. 1, &c 



Serm. 14.] Gifts no Evidence of Gract. 193 

its beginning. Rejoice not that the fpirits are fub- 
je£i unto you. 

II. We are toconfider the command — But rath- 
er rejvice hecaufe your names are written in heaven. 

The names of the faints are here reprefented as 
written in Heaven. This language is figurative, 
accommodated to human weaknefs. God hath 
promifed falvation to the faithful and caufed them 
to hope in his mercy ; but memorandums are noC 
neceffaryto remind him of his promifes, or records 
in heaven to entitle the faithful to the heavenly 
inheritance. God's counfels are always before 
him. The phrafeology of the text is borrowed 
from the cuftoms of men, who need memorandums 
and records to fecure the fulfilment of engage- 
ments. 

When men are made free of a city, or fiate* 
they are enrolled in the archives of the communi- 
ty — Thence probably, the metaphorical language 
of the text, and fimilar fcriptures : For we often 
find matters which are determined in the divine 
councils reprefented as written in celeftial records-- 
"Then they that feared the Lord, fpake often one 
to, another, and the Lord hearkened and heard, 
and a book of remembrance was written before him, 
for them that thought on " his name/' Zion is 
faid to be <c graven on the palms of his hands"— 
The faints to be written " in the book of life— 
The dead to be judged out of the things written in 
the books" which will be opened at the grand af- 
fize, when the world will be judged in righteouf- 
nefs. 

A A 



ic}4 Gifts no Evidence of Grace. [Serm, \±. 

As the rewards of grace are made Cure to the 
righteous, the addrefs to the feventy fpeaks their 
knowledge of it — Rejoice becaujeyour names are writ. 
ten in heaven. They could not rejoice in an un- 
known good. But the manner in which their 
privileged ftate is mentioned fuppofes them ac- 
quainted with it. Chrifl: did not here reveal it — 
did not fay, your navies are written in heaven, there- 
fore rejoice, but rejoice btcaufe they are written 
there — becaufe you know it to be the cafe. 

Neither do they appear to have poffeffed 
knowledge, in this refpeft, which others are deni- 
ed. Others are alfo exhorted to rejoice in the 
Lord. The fufFering Chriftians of that age were 
often reminded of the rewards in referve for them, 
as what would abundantly compenfate all their 
fufferings here ; which fuppofed them acquainted 
with their title to glory. 

But how did they attain this knowledge ? And 
how may others attain it ? 

By confidering the conditions of the promifes 
and feeing that they have complied with them* 
The promifes are made to faith and repentance, 
to love and obedience. Where thefe are found on 
a perfon, that perfon may know that his name is 
written in heaven. 

Obedience flows from faith ajid love. " Eve- 
ry good tree bringeth forth good fruit/' The 
fruits of grace, are the evidences of grace, and 
the only evidences on which there is depend- 
ence. Should an angel from heaven teflify to 
a perfon that his name was written there, the 



Serm. 14.3 Gifts no Evidence of Grace. 195 

evidence would be inferior to that which arifeth 
from the Chriftian temper evidenced by fruits of 
holinefs. If thefe were found, that would be ufe. 
lefs; if wanting, infufficient. " By their fruits 
ye fhall know them. In this the children of God 
are manifeft." Had a perfon fuch teftimony from 
heaven, he could know that the bearer was from 
above, only by attending to his own heart and life, 

" Satan can transform himfelf into an angel of 
light/' Permitted of God he might have accefs 
to our minds and perfuade us that our names were 
written in heaven, while we remained enemies to 
God and under the condemning fentence of his 
law, had we no rule by which to try ourfelves and 
judge of our ftate ; but this is not denied us. Yet 
fome are probably deceived, through infernal in- 
fluence, and filled with vain hopes. Miftaking 
the fophiftry of Satan, for the operation of the 
divine Spirit, they boaft communion with God 
and call themfelves his children while no portion 
of the Chriftian temper is found upon them. 
Doubtlefs fome who have gloried in fpecial divine 
communications have been deceived, relative to 
the nature and fource of the operations which they 
have experienced. Suppofed vifions and revela- 
tions, are often no other than illufions of fancy, 
freaks of imagination, or effe£h of diabolical influ- 
ence. Thofe affe&ed with them often appear con- 
fident of that which fober reafon reje&s as ground- 
lefs. 

If when we turn the eye inward, we difcover 
faith in Chrift 3 forrow for fin, love to God, devot- 



igS Gifts no Evidence of Grace. [Serm. 14, 

cdnefs to his fervice, and reliance on his grace 
through a Mediator, and thefe are evidenced by- 
fruits of holinefs, we need no other evidence tha'e 
cur ?iames are written in heaven ; But if thefe are 
wanting, hope is vain and confidence deiufive — 
Gifts, themoft extraordinary, even thofeof proph- 
ecy and miracles are totally unavailing. They leave 
us but as !' founding brafs and tinkling cymbals/' 
Instances of this kind have formerly occurred : 
They may occur again. It concerns us therefore 
to look to ourfelves, and fee that our hopes are 
not built on the land. 

REFLECTIONS. 

I. The fubje&ion of evil fpirits to Chrift fhows 
the univerfality of his dominion : For even apof- 
tate fpirits have not, in every refpeft, broken from 
under his government. He fets them their bounds 
which they cannot pafs. " Hitherto fhalt thou 
come and no farther/' When diflodged from a 
man by his order, they could not enter a fwine 
without his permiffion. They are permitted in- 
deed to indulge depravity, but no farther than in- 
finite wifdom fees fit; and oftentimes their malice 
is made fubfervient to the divine purpofes. While 
Chrift had his refidence on earth, they were per- 
mitted to poffefs the bodies of men, and his fupe- 
rior power was manifefted in their eje6tion, and 
thereby a new fpecies of evidence was given to his 
truth of the gofpel — yea they were fometimes 
made to confefs him, when men denied him ! " I 
know thee who thou art; the Holy One of God.*" 

* Luke iv. 3|. 



Serm. 14.] Gifts no Evidence of Grace. 197 

In various ways God hath made ufe of apof- 
tate fpirits to effect his holy and merciful defigns. 
They have been ufed to try the faith, and thereby- 
fit them for glory and honor — Witnefs the Itrange 
trials brought on Job! And all ferved to reftrain 
pride and depravity, and by the trial of his faith 
and exercife of his graces, to prepare him for a 
brighter crown. They may alfo be made inftru-, 
mental in bringing finners to repentance. St. 
Paul fpeaks of " delivering one to Satan for the 
deftru&ion of the fiefh, that the fpirit might be 
faved in the day of the Lord Jefus : And of deliv- 
ering men to Satan, that they might learn not to 
blafpheme."* 

II. Our fubject teacheth us not to value our- 
felves on account of gifts, or powers. Gifts and 
grace, we have feen to be diflinci — that the form- 
er are a kind of common flock, defigned not fo 
much for the benefit of the pofTeffor, as of the pub- 
lic ; and that a perfon may poffefs them in large 
meafure, and yet continue a rebel againft God 
and perifh in his rebellion. 

God hath wife reafons for the beftowment of 
gifts, and, in fomeway, gets glory to himfelf there- 
by. But every talent is liable to abufe. If any 
man abufe them God will require it. Juftice may 
be glorified, where goodnefs is neglected, and grace 
defpifed. 

There is power with God to compel fuch ufe 
of his gifts as he requires. By overruling the de- 
generacy of fallen creatures, they often fubfervc 

* 1 Cor, y 5 . -j Tim. i. ap. 



iq8 Gifts no Evidence of Grace. £Serm. 14, 

the more mifchievous. Gifts, under the influence 
his holy purpofes. Princes who know him not, 
are often inftrumental in executing his defigns. — 
the AfTyrian and Perfian monarchs were formerly 
made to execute his judicial defigns on other 
nations and on his people, though Cf they meant 
not fo, neither did their hearts think fo/' Other 
potentates do the fame, and in the fame way. Yea 
God hath power to compel unwilling obedience to 
his known commands, and hath fometimes done 
it. Balaam was made to blefs Ifrael and foretel 
their greatnefs, while yet the enemy of Ifrael, and 
of the God of Ifrael ; and Jonah, to bear God's 
meffages to Nineveh. 

To be thus ufed of God gives no title to bis fa- 
vor. " When God had performed his whole 
tvork on Mount Zion," he punifhed the proud Af- 
fyrian whom he had ufed in the execution of his 
juftice : And Balaam perifhed among the enemies 
of Ifrael. Service undefignedly performed, and 
that which is the effefii of conftraint, find no en- 
couragement in revelation. " If I do this thing 
willingly, I have a reward ; but if againft my will, 
a difpenfation is committed unto me ; what is my 
reward then ?" 

III. Though it is lawful to <c covet earneftly 
the bed gifts, there is a more " excellent way" — 
there is that which is more valuable, efpecially to 
thepoifeflTor — the grace which fan&ifies the heart. 
If we have this grace the more gifts we poffefs the 
better — they are all confecrated to the fervice of 
GccL If we have only gifts they may render us 



Serm. 14.3 Gifts no Evidence of Grace. 199 

of grace, are beneficial, but under that of deprav- 
ity, baleful in their efFe6is. 

Some pride themfelves in the powers which they 
poffefs, and defpife thofe of inferior abilities— 
fome miftake gifts for graces, or the fure evidences 
of them. But the day is at hand which will cor- 
rect miftakes, and exhibit every thing in its prop- 
er light. Then the humble followers of the Lamb, 
who pafs through life unnoticed, or unknown, 
will be found written in heaven, and will be own- 
ed and honored, as the redeemed of the Lord. 
But thofe who negleft the grace offered in Chrifi;, 
though they may poffefs the greateft powers — may 
fpeak with tongues of men and angels, and have 
all faith to the removing of mountains, will be de- 
nied of the eternal Judge, and fent away into ev- 
erlafting punifhment. Wherefore, rejoice not, 
though thefpirits may befubjeH unto you ; but rathe}" 
rejoice becaufeyour names are written in heaven. 





SERMON XV. 

Human Chambers determined only by Dhine 

decifwn. 



i Corinthians iv. 3, 4, 

But with ?ne it is a very f mall thing that I JJiould be judged 
of you, or of mans judgment ; yea I judge not mine own 
Jelf. For I know nothing by ?nyfelf yet am. I not hereby 
jujlified: but he that judgeth ?ne is the Lord. 

V^ORINTH was one of the principal cities of 
Greece. Enjoying every advantage of fituation, 
it became rich and populous, Moft cities in fitn- 
ilar circum fiances have become vicious. This be- 
came exceedingly fo. 

The religion of Corinth was paganifm, which 
naturally led to fundry vices. Bacchus and Ve- 
nus had there their temples and their votaries ; 
and luxury, the child of affluence, led to vice gen- 
erally. From fuch a combination of circumftanc- 
cs, the inhabitants, like the men of Sodom, " were 
finners before the Lord exceedingly/' It might be 
juftly fliled, like Fcrgamos, " the place where Sa- 
tsn's feat was/' 



Sirm. 15.] Human Characters determined, &c. 261 

Yet God had much people in that city, which 
was revealed to the apoftle, as an inducement to 
continue and labor in it, which he did for more 
than eighteen months. Nor did he labor in vain* 
He gathered there a large and flourifhing church; 
which appears to have been enriched with a great- 
er effufion of miraculous gifts, than any other of 
the primitive churches. The (late of Corinth, 
where God had been unknown, and where fuper- 
ftition had reigned, might render this neceffary in 
order to give fuccefs to the gofpel. Miracles are 
adapted to arreft the attention of thofe who would 
be deaf to the voice of reafon and regardlefs of 
proofs drawn from it. 

But thofe gifts were abufed. They were made 
the occafion of pride, and of divifions : Which 
fliews that there is nothing in the nature of mirac- 
ulous gifts, which fecures the proper ufe of them ; 
that they are no evidence of renovation. 

Though the apoftle labored to great and hap- 
py effeft in that city of the Gentiles, after his de- 
parture, deceitful workers went among them, and 
availed themfelves of his abfence to make divif- 
ions, and alienate their affe&ions from him. This 
feems to have occafioned his writing the epiftles 
addrefled to them, which conftitute a valuable part 
of the facred volume. 

The calumnies of his enemies, and the effe6fc 
which they had on the Corinthians, are alluded to 
in the text ; which contains an expreffion of bis 
feelings on the occafion. 
B B 



202 Human Char alien determined £Sekm. 15^ 

In difcuffing the fubjeft, we Jhall jufl glance ci 
theft matters, and add a brief improvement. 

St. Paul's character, both as a Minifter and as 
a Chriftian, was impeached by thofe enemies. — 
They reprefented him as an unfaithful, or unfkil- 
ful laborer in the gofpel, and as one who was not 
a fubje6i of divine grace. 

This appears from his ftatement in the begin* 
ning of the context, and from the text. " Let a 
man fo accouat of us as of the minifters of Chrift, 
and Rewards of the my Aeries of God. Moreover 
it is required in ftewards that a man be found faith- 
ful. 6; But with me it is a very fmali thing, that I 
fhould be judged of you, or of man 's judgment, yea, I 
judge not mine ownfelf. For 1 know nothing by my. 
felf, yet am I not hereby jiflified't But he that judgeth 
me is the Lord." 

The apoftle here profeffeth himfelf " a minifter 
of Chrift and fteward of the myfteries of God/* 
and dire&s the Corinthians to confider him in that 
light; or as one put in truft with the gofpel, to 
teach its myfteries, inculcate its truths, urge its du. 
ties, and tender its lupports. 

The term myfery is ufed in Scripture, to exprefs 
things not difcoverable by the light of reafon, but 
knowable by revelation. It is alfo ufed to ex- 
prefs incomprehenfiblcs ; which may be obje&s of 
faith on the credit of divine truth. The former is 
the more common fenfe of the term in the gofpel, 
particularly in the paflage before us, and general- 
ly in St. Paul's epiflles. " We fpeak the wifdom 
<d£ God in a myjlery — the hidden wifdom, which 



Serm. 15.] only by Divine dedfion. 203 

God ordained before the world unto our glory * 
which none of the princes of this world knew ; for 
had they known it, they would not have crucified 
the Lord of glory. But as it is written, Eye hath 
not feen, nor ear heard, neither have entered into 
the heart of man, the things which God hath pre- 
pared for them that love him. But God hath re- 
vealed them unto us by his Spirit' 9 

The gofpel plan of falvation was a myjlery, a 
hidden myjlery, till the gofpel day. It was hidden 
from the prophets who foretold it ; and from the 
apoftles, till after Chrift's fufferings and refurrec- 
tion. They underftood very little of it ; knew al- 
molt nothing about it till after the afcenfion, when 
the comforter was fent down " to teach them all 
things, and bring all things to their remembrance/* 
To them it was then matter of wonder. They 
had not been made to underftand that Chrift was 
to bear the fins of men — " that he was to fuflfer 
and enter into his glory :** And when he did fuf- 
fer, " they knew not the Scripture, that he mud 
rife again from the dead/ 1 

Another gofpel myjlery was the calling of the 
Gentiles — that falvation was intended for them, 
and to be offered to them, in Chrift, equally as to 
the natural feed of Jacob. " If ye have heard of 
the difpenfation of the grace of God, which is giv- 
en me to you ward ; how that by revelation he 
made known unto me the myjlery— -which in oth- 
er ages was not made known unto the fons of men, 
as it is now revealed unto his holy apoftles and 
prophets by the Spirit; That the Gentiles Jhould be 



204. Human Characters determined £Serm. 15, 

fellow heirs, and of the fame body, and partakers of his 
fromife in Chrijl, by the G of pel, whereof 1 am made 
a minifter.* 

These were fome of the myfteries difpenfed by 
this fteward of the myfteries of God ; who " ftiun- 
ned not to declare all the counfel of God/' He 
declared the deep things, which human reafon 
could not have difcovered ; and thofe alfo which 
it cannot comprehend. Thefe are to be found in 
Paul's teachings, as well as the plain things which 
are eafy to be underftood. 

But the principal bufinefs of this " fteward of 
the myfteries of God/' was to open the way of fal- 
vation through a Savior, and fhew that proviGon 
is made in him for the falvation of both Jews and 
Gentiles, and offered alike to thofe of every na- 
tion ; and to lead men to the knowledge of them- 
felves and the Redeemer, and teach them how 
they might be benefitted by divine grace in him. 

And while he acknowledged the obligations 
of fidelity, he^Ieclared himfelf no way greatly 
affefted by the judgment which might be paffed 
upon him by his fellow mortals. But with me it 
is afmall thing to be judged of you, or of man s judg- 
ment. An intimation that he was judged and cen- 
fured by fome of them. This was, doubtlefs, 
matter of notoriety at Corinth ; but he little re- 
garded it. It made no change in him, or in the 
manner in which he difcharged the duties of his 
office. He was chiefly concerned, to obtain the 
approbation of an higher tribunal that of his di*. 

* Enhcfians iii. 2 — 7. 



Serm. 15.3 only hy Divine aecifion. 205 

vine mafter, the Judge of all. The judgment of 
fellow mortals did not move him — He thatjudgeth 
me is the Lord. 

Not that he was wholly indifferent to the opin- 
ion entertained of him by his fellow men. Had 
he been fo, he would not have undertaken his own 
defence as in thefe epiftles. A meafure of efteem 
was neceffary to his ufefulnefs in the mini dry. 
Had all who heard him thought him the enemy 
of God, he could have done no good in it* 
Therefore his endeavor to rectify their miftakes. 
And the rather becaufe he held the truth as it is 
in Jefus ; fo that in reje&ing him, and the doc- 
trines which he taught, they turned afide into er- 
rors which might fatally mifiead them. But he 
did not wrong his confcience to pleafe them, or 
depart from truth to gain their approbation— 
" Do I feek to pleafe men ? For if I yet pleafed 
men, I fhould not be thefervant of Chrift." Had 
Paul been chiefly concerned to pleafe men, he 
would have continued a Pharifee. 

The perfon who would pleafe Chrift, while 
paying fuch deference to the opinions of men as 
fairly to weigh every obje6lion againft his faith or 
pra&ice, and try them by the divine rule, muft be 
careful to conform to that rule, whatever opinions 
may be entertained of him. Of the meaning of 
the rule he muft judge for himfelf before God — 
11 calling no man mailer." The reafons of his 
faith and pra&ice, and his conftruttion of the di- 
vine rule, he may lay before his fellow men, fo 
^remove the grounds of prejudice ; but he muft 



2o6 Human Characters determined [Slrm. 15* 

rife fo far above their frowns and flatteries, as no£ 
to be influenced by them to difguife his fenti- 
ments, or countera£l his own judgment of the law 
of God, of the gofpel of Chrift, or of the duties 
incumbent on him. 

It is not by human judgments that we are to 
fland or fall. It is happy that this is the cafe * 
that the good man hath a judge more juft and can. 
did than his fellow fervants ; one who knows and 
pities his weaknefs, though he hath none of his 
own : " Let me fall into the hands of the Lord, 
for his mercies are great ; and let me not fall into 
the hand of man." 

But the apoftle did not (lop with a declaration 
that the judgment of others did not move him ; 
he brought it home to himfelf : Yea. I judge not 
mine own felf. For I know nothing by tnyfdf, yet 
am I not hereby jujlified ; but he that judgeth me is 
the Lord. St. Paul had a witnefs in himfelf that 
he was fincere and upright before God — " Our 
rejoicing is this, the teflimony of our conference, 
that in fimplicity, and Godly fincerity, not by 
flefhly wifdom, but by the jrace f God, we have 
had our converfation in the world, and more 
abundantly toward ydu." 

Tiir; fame is the import of his declaration in the 
text — ;i I know nothing by myfdf— am confcious of 
no allowed wickednefs — of no wilful error, either 
in profefllon or praftice." But he dared not to 
atfert that he had made no miftakes — yet am I not 
hereby jujlified. He knew himfelf liable to error — 
did not <: truft his own heart/' He that judgeth me 



Serm. 15.3 only by Divine decifion. 207 

is the Lord — " his judgment is according to truth 
— that will determine my chara&er, and fix my 
doom." 

The apoflle could remember a time in which 
he had confcientioufly dene wrong. He had per- 
fected the church ; killed Chrift's difciples, and 
thought he was doing right ; verily believed that 
he was doing God fervice ! — Now he a£ied con- 
fcientioufly in c « preaching the faith he had once de. 
ftroyed" — in he manner of his preaching it ;, and 
difcharging every minifteiial and Chriftianduty ; 
though he was cenluredand calumniated by fome, 
and fufpe&ed by others. He followed the light 
of h.s own mind, and determined to follow it ; fa 
to aft as not to be condemned of himfelf. But he 
knew that the tiandard of rectitude did not follow 
his views, and vary with his judgment. "If 
his heart did not condemn him, he had confidence 
toward God ; yet he knew God to be greater than 
his heart/' and poffeiTed of all knowledge ; dared 
not therefore affirm that his judge would approve 
of all which he approved — Yet am I not hereby juf- 
tified—he that judgeth me is the Lord. 

IMPROVEMENT. 

I. We fee that cenfure may be incurred with- 
out negle6l of duty, When Paul was converted 
to Chriftianity, he was made an apoflle, and or- 
dered of the Redeemer to preach the gofpel. He 
obeyed. He was guided in his work by the fpirit 
of Goci ; yet he was blamed by forae, and fufpeft, 
ed by others. 



208 Human Characters determined [Serm. 15; 

That Ghrifi's faithful fervants are flandered 
and reproached is not a new thing under the fun. 
It hath been common among men. And herein 
they are only made like their Lord. And fhall 
they think it itrange ? " It is enough for the diC, 
ciple that he be as his mailer, and the fervant as 
his Lord. If they call the mailer of the houfe 
Beelzebub ? how much more them of his houfehold V 9 

When oppofition and reproaches come from 
thofe who profefs friendfhip to Chrift they wound 
the deeper. This however, hath often happened. 
It happened to the apoftle at Corinth, and elfe- 
where. If we witnefs that which is fimilar, we 
need not he furprized, as though fome ftrange 
thing had happened. 

II. Are we unjuftly cenfuredby our fellow fer- 
vants. or reproached while in the way of our duty ? 
We have here an example worthy our imitation. 
St. Paul was chiefly concerned to approve himfelf 
to God. We fhould be fo too — fliould ftudy to 
acquaint ourfelves with the divine rule, and to 
conform to it ; not difobeying God to pleafe men. 

Great care is requifite to know our duty. En- 
veloped in daiknefs, and biaifed to error, it is of- 
ten difficult to find out the right way. But we 
are not left without inftru&ion. A rule is given 
US by which we may "judge of ourfelves what is 
right/' Of that rule we muft judge for ourfelves, 
and by it try ourfelves. " To our own matter we 
fland or fall/' To obtain his approbation fliould 
be our chitf concern. i; If God be with us, who 
c*n be againfl us V* 



Serm. 15.] only by Divine decif.on. 209 

III. Knowing ourfelves fallible, it becomes 
us to maintain a jealoufy over ourfelves, and 
be conftantly on our guard. We fhould confid- 
er, that though we do not fin wilfully, and our own 
hearts do not condemn us, yet> we are not hereby 
jujlijied. We are confeious that we have often 
erred, and made wrong conclufions, when we did 
not defign to leave the right way. We are liable 
to do the fame again. Our eye (hould therefore 
be to God for dire&ion and guidance — " That 
which I know not, teach thou me; if I have done 
iniquity, I will do no more." 

This is the more neceffary, becaufe " the light 
which is in us may have become darknefs." For 
there are thofe who " pm darknefs for light and 
light for darknefs." Thofe with whom this is 
the cafe know it not ; they flatter themfelves 
and cry peace. " To the pure, all things are 

pure ; but to them that aredefiled, and unbe- 
lieving, is nothing pure ; but even their mind and 
confeience is defiled." This often happens to 
thofe who for a time yield to temptation andgo into 
the ways of fin; they contra£t falfe principles, and 
judge by them, and probably fomeumes live and 
die under the deceptive influence of their darkening 
power. None would dare to plead before the bar 
of Chrift, that they were his difciples, " and had 
eat and drank in his prefence," had they not been 
deceived into falfe views of duty, and miftaken ap- 
prehenfions of the conditions of acceptance with 
him. 

Cc 



gio Hitman Characters determined, (3c. [Serm. 15, 

Judging well of ourfelves doth not enfure juf- 
tifi cation at the bar of heaven. Our judgments of 
ourfelves may be erroneous. If they are fo, they 
will be reverfed. We fhall " be judged out of 
the books, according to our works ; M not accord- 
ing to our falfe and deceitful views. / know noth- 
ing by myfelf.yet, am I not hereby jujlified. For not 
he that commendeth himjelf is approved) but whom the 
Lord commendeth. 




Jk 



^^P 



i/^«i 




SERMON XVI. 

Characters will be disclosed, and Justice 
awarded* 



x Corinthians iv. 5. 

*— Judge nothing before the tirne^ until the Lord come, wh& 
both will bring to light the hidden things of darkness, and 
will make manifest the counsels oj the hearts ; and then 
shall evtry man have praise of God, 

St. PAUL having profeffed himfelf a minifterof 
Chrift, and fteward of the myfteries of God, ac- 
knowledged the obligations of fidelity, and dis- 
claimed anxious concern refpe6ling the opinion 
entertained of him by his fellow men, becaufe the 
Lord was his judge, here adds a caution, reprehen- 
five of the cenforious fpirit of the Corinthians, 
who feem to have liftened to his enemies, and giv- 
en into their fufpicions of the apoftle. Therefore 
judge nothing before the time 

In the text we obferve a caution againjl rafh 

judging the characters of men — a declaration thai 

they will be known when the Lord comes — and that 

fome things commendable will then be found in all—* 



212 Characters will be difclofed [Serm. i 6. 

thenjhall every man have firaife of God. We oh* 
ferve — 

I. A caution againfl rofJi judging the characters 
of men — judge nothing before the time, until the 
Lord come. 

Civil judges may give judgment according to 
law and evidence, on thofe brought before them 
for trial— To may the church on thofe arraigned at 
her tribunal. Thefe are neceffary to the fubfift- 
ence of civil and ecclefiatlical communities ; there- 
fore ordered of God. It is another fpecies of 
judging which is here forbidden; judging the 
characters of men, efpecially fuch as profefs God- 
linefs, and appear to a£l Gncerely ; pretending to 
determine their moral ftate, before the motives 
which a£iuate them are difclofed. This is judging 
iefore the time, and without evidence on which to 
ground a judgment; which the wife man obferves 
to be folly and a fhame to him who doth it. 

This had been done at Corinth, by the enemies 
of the apoftle ; and hath been done by others in 
every age. There have ever been people who 
have dared to fcatter their cenforious decifions at 
random, according to the prevalence of humor, 
caprice, or prejudice ; often to the wounding of 
the faithful ; and rending of the body of Chrift. 

This occafions temporary mifchief ; but the 
day is coming when all thefe diforders will be rec- 
tified. The cenfurer, and the cenfured, will Hand 
at the fame bar, and be tried by the fame Judge. 
Every wrong judgment will then be reverfed, and 
every injurious fufpicion be removed. For, 



Serm. 16.3 and Jufcce awarded. 213 

II. 'Every maris character will be known when 
the Lord comes — who will bring to light the hidden 
things of darknefS) and will make manijcjl the counfels 
ef the hearts. 

Many things neceflary to determine the moral 
chara&ers of men are hidden from mortal eyes. 
We are ignorant of the counfels of the hearts — do not 
know their purpofes *anfl views. Without this 
knowledge, right judgment cannot be formed* 

Our knowledge of ourfelves is imperfe£i. For 
felf knowledge we have advantages which we have 
not for the knowledge of others. We can turn in- 
ward, and contemplate the motives which govern, 
and the views which a&uate us. But pride, paf- 
lion, prejudice, or the corrupt bias, operating in 
ways unperceived, often blinds the mental eye. and 
renders us ftrangers at home. " Whofo trufteth 
his own heart is a fool. — The heart is deceitful 
above all things, and defperately wicked, who can 
know it ?" It requires great attention to form a 
juft judgment of ourfelves — yea, to attain that felf 
knowledge which is neceffary for us. With re- 
gard to the knowledge of others, the difficulty is 
ftill greater. We can neither fee the heart, nor 
know the thoughts and defigns. 

We are often at a lofs for the motives which 
occafion things which fall under our observa- 
tion. Other things which might caft light upon 
them, are hidden from us. But when the Lord 
cometh, the veil fpread over fecret matters will be 
removed. " There is nothing covered, that fhall 
not be revealed, or hid that fhall not be known/' 



214 Characters will be difclofed [JSerm, 16. 

The Lord will bring to light the hidden things of dark, 
nefs, and make ?nanifefl the counfels of the hearts. 

How hearts will be opened to view, we know 
not. Perhaps when the veil of fleih is removed, 
niinds may poffefs an intuitive knowledge of each 
other — be able to look into one another, as while 
in the body, they look into thenifelves. Here, 
this is mercifully prewlfctejLi. but may be no lon- 
ger neceflary in another ftate of exiftence. It may 
be requifite, to that inveftigation of charaflers 
which we are taught to expe£t at Chrift's coming. 
For it is the language of the text, and other Scrip- 
tures, that every impediment to the complete 
knowledge of each other, will then be done away j 
that no perfon's chara&er will longer remain pro- 
blematical. The hidden works of darknefs will be 
brought to light, and the counfels of the hearts made 
manifefi. 

Astonishing fcenesof wickednefs will then, no 
doubt, be difclofed. Probably each one will dis- 
cover things in himfelf which he had not fufpeft- 
ed — depravity, unfairnefs, difingenuity, the bare 
fufpicion of which by others, would be refented as 
affrontive. 

When the prophet forewarned Hazael of the 
cruelties which he would exercife when he fhould 
be king of Syria, his nature feemed to revolt — he 
could not fufpect himfelf capable of fuch enormi- 
ties. M But what ! is thy fervant a dog ?" But all 
was verified when he had afcended the throne ! 

But though a world of hidden iniquity will 
appear when the counfels of the hearts fhall be made 



Serm. i6.[| and Jujlicc awarded. 215 

manifejl. Good things will alfo be opened to 
view which had till that day been concealed — yea, 

III. Some things commendable will he found in 
all. Thenjhall every man have praife of God. 

All are finners. " There is none good but 
one, that is God/' Some * are finners exceed- 
ingly." Some will continue fuch till they {hall 
have time no longer — die as they have lived, and 
be fentenced to " have their part in the lake of fire.- 
which is the fecond death/' 

But though numbers of this defcription will be 
found when the Lord comes, it is prefumed that 
there will be none among them in whom there 
will be nothing commendable — who will never 
have done a praife worthy a&ion. 

When " every work is brought into judgment 
and every fecret thing, whether it be good or evil/* 
every thing commendable which hath been done 
by the wicked, will come into the reckoning. 
Nothing will be overlooked, becaufe done by fin- 
ners. The prejudices inherent in mankind often 
render them blind to what is commendable in an 
enemy, and caufe them to magnify his failings ; 
but not fo the Deity. God is perfeft. " The way 
of man will he render unto him," whatever may 
be his general charafter. 

The faints are not equal in virtue and the at- 
tainments of grace. Therefore the differences 
which will be made among them. When they 
ihall ftand before the Judge, their whole proba- 
tion, with all its circumftances, will be reviewed, 
and every praife worthy purpofe, defire and ac- 



216 Characters will be difclofed [Serm. i6* 

tion, will be confidered and rewarded. On the 
other hand, every negleft of duty and every devi- 
ation from it, will come into the account and make 
dedu&ion from the weight of glory referved for 
them. 

And among the enemies of God, fome will be 
found greater finners than others — to have finned 
longer — againft greater lights, and to have been 
guilty of more and greater crimes. To fuch will 
be referved the greater weight of woe. In order to 
thefe difcriminations their w r hole probation will 
be confidered. And in thofe on whom fentence of 
condemnation will pafs, the righteous judge will 
take due notice of every paufe which they fhall 
have made in the ways of fin — of every inftance 
in which they may have denied themfelves, out of 
regard to the divine authority, though it may have 
been out of fear of God's judgments, and of every 
adl of kindnefs done by them, to a fellow crea- 
ture. Every thing of this nature, will be confid- 
ered, and make fome dedu&ion from the punifh- 
ment which would otherwife have been inflidied 
on them. The judge will pafs nothing of this 
kind unnoticed, condemning the {inner to the fame 
degree of fuffering, as though it had not been found 
upon him. A cup of cold water given to a difci- 
pie of Chrifl, will not lofe its reward.* 

11 He rod feared John, knowing that he was a 
juft man and an holy, and obferved him ; and 
when he heard him he did many things, and heard 
him gladly." Herod's punifhment will not be, in 

.. 42. 



Serm. i6.] and Jujiice awarded. 2%j 

every refpeft, the fame, as though he had paid no 
attention to John's teaching. He will not be pun, 
ifhed for refufing to hear John, when he did hear 
him, or for refufing to do, what he did do, in com- 
pliance with his counfel : Though he will be con- 
demned as, eventually the murderer of that holy 
man. His partial obedience might be extorted by 
fear; but this is preferable to difobedience ; oth- 
erwife fear would not be urged as a motive to obe- 
dience. " Fear him who is able to deftroy foul 
and body in hell." If preferable to difobedience, 
a difference will be made between thofe who obey 
from no higher principle, and thofe who difobey* 

Here God certainly makes a difference between 
them. When Rehoboam humbled himfelf in the 
time of his affliction, •« the wrath of the Lord turn- 
ed from him that he would not deftroy him : And 
alfo in Judah things went well/' But his repent* 
ance was not unto life. The charafter given him 
at his death is that of a wicked man. 

When Ahab, affrighted by the preaching of Eli- 
jah, as he was going to take poffeffion of the vine* 
yard of murdered Naboth, " humbled himfelf and 
walked foftly :" God fignified his approbation of 
his legal repentance and partial amendment, in 
preference to his former courfe ; though he after* 
wards cut him off in his fins. 

These are unequivocal evidences that partial 
obedience, though di&ated by the fervile principle 
of fear, is preferable, in divine ellimation, to al- 
lowed difobedience. God makes a difference in 
his treatment of people here, Qn this account $ 
D i> 



2i8 Characters will be difclofed [Serm. 16. 

fufpends his judgments, and mitigates foinewhat 
of their feverity, where he fees this kind of relent- 
ins: in finners. If God doth this here, is there not 
reafon to believe that he will do it hereafter : The 
rules of divine adminiftration are doubtlefs uni- 
form in time and eternity. Where he gives a com- 
parative preference here, he will do the fame here- 
after. 

So we obferve our Savior noting things com- 
mendable in fome who did not belong to his king, 
dom. : When the young ruler who came to inquire 
what he ihould do to inherit eternal life, declared 
that he had kept the commandments from his 
youth up, he was viewed with comparative appro- 
bation. — " Then Jefus beholding him, loved him/* 
It is not conceivable that his partial conformity to 
the divine law had not made him to differ from 
thofe who had allowedly difregarded it — that his 
chara&er w r as as bad as theirs- — though he foon 
made it evident that the one thing needflil was not 
found upon him.* 

Some fuppofe that the unrenewed can do noth- 
ing but fin againft God with all their might — that 
every purpofe of their hearts is necejfarily enmity 
againft him, and all their volitions and aftions de- 
termined oppofition to his law and government : 
But we conceive that neither Scripture, nor expe- 
rience juftify the fuppofition — that were fuch their 
ftate, they would be in no degree, the fubjefts of 
moral government, and would not be addreffed of 
God as moral agents. 

*Mark x. 17, &c. 



Serm. 16.3 and Jujlice awarded. 21$ 

Were mankind wholly given up of God, and 
his Spirit withdrawn from them, fuch might be- 
come their ftale; but this is not the cafe. he 
Holy Spirit ftrives with them. They are empow. 
ered to refift the Spirit, or cherifh its influences, 
This is manifeft from the divine exhortations ad- 
dreffed to them, and from their conduct. Some- 
times they paufe'in the way to definition — lift- 
en to counfels and warnings — do things which 
God requires, and deny themfelves gratifications 
which are in their power, becaufe God hath forbid- 
den and threatened to punifti them. The perfon 
is not to be found who hath not a witnefs in him«*« 
felf that this is the cafe. 

Should we affirm that none, who are in a ftate 
of nature, can be influenced by fenfe of duty to 
deny themfelves, or attempt obedience to God's 
law, it might give occafion to falfe hopes. Thofe, 
the general courfe of whofe lives is oppofition to 
God, fure that they fometimes deny themfelves, 
and like Herod, do things enjoined from above, 
might flatter themfelves that they were children of 
God* while belonging to another family, and that 
they fhould have peace, when there was no peace 
to them. Yet when the Lord comeih, who will bring 
to light the hidden things of darknefs and make mam* 
feji the counfels of the heagts, every man fhall have 
praife of God. 

God will overlook nothing commendable which 
may have been done by the vileft of the human 
race, while on probation ; and fome things com- 
mendable will be found in Vnp moll degenerated ; 



£20 CharaBers will be difclofed [Serm. 16* 

though in many, the good will be found fo low 
as to leave them on the whole, the fervants of fin, 
and confequently to take their portion among the 
workers of iniquity. 

REFLECTIONS. 

I. The day is coming which will fcatter the 
darknefs of the prefent ftate. Here many things con- 
found us. " We fee but we underftand not/' We 
wonder fornetimes at what God orders, and often* 
er at what he permits. The time approaches in 
which all thefe myfteries will be cleared up. We 
{hall perceive wifdom and goodnefs in all the di- 
vine adminiflration. Our wonder at providential 
regulations will terminate. 

New we often wonder at things done by our 
fellow men — are unable to difcover the motives 
which actuate them— perhaps frequently miftake 
them. But this uncertainty will not be perpetual. 
The veil fpread over thefe things will be removed 
when the hidden things of darknefs are brought to light 
and the ccunfels of the hearts made manifefl. Then 
every hidden purpofe will be laid open, and eve- 
ry fecret counfel difclofed. 

II. Va;n are the attempts of mankind to con- 
ceal their crimes, or difguife their characters. For 
a time they may hide their nefarious views, and 
pafs themfelves for other manner of perfons than 
they are ; but it is only a temporary matter ; all 
are haftening to an omnifcient tribunal which will 
open every heart and life to general infpe6iion„ 
Everv one will then be made to fland out, as he 
is to public view ! " Some men's fins are op^rx 



Serm. 16/J and jfujlice azoarded. £21 

beforehand, going before to judgment ; and fome 
men they follow after, Likewife alfo the good 
works of fome are manifeft beforehand ; and, they 
that are otherwife cannot be hid." Hitherto there 
are fecret fins, and miftaken characters ; but ere 
long there will be neither. " Every man's work 
lhall be made manifeft, ffer the day fhall declare it." 

What folly then is hypocrify ? Every one 
would defpife the delinquent, who, while paffing 
to trial (hould impofe on his fellows with protef- 
tations of innocence, when he knew the judge ac- 
quainted with his guilt, and that he would foon 
difclofe it, and open it to public view. Such is 
the part afted by thofe who endeavor to hide their 
true charafters, while making their way to the bar 
of God. 

III. These confiderations fpeak comfort to the 
righteous, and terror to the wicked. The finceri- 
ty of the former will ere long be made manifeft. 
All the injurious charges brought againft them, 
will appear to be injurious, and they will be clear- 
ed of every afperfion. Their integrity will be dis- 
played, and they will have praifc of God. Nothing 
they (hall have done or fuffered, out of regard to 
God will be forgotten or go unrewarded. Yea, 
their defires and purpofes to honor him here, 
though ability or opportunity to carry them into 
eflFefil might not be allowed them, will be pro- 
claimed and rewarded. c( God is not unrighteous 
to forget your work and labor of love" — " David 
did well that it was in his heart to build an houfe 
tp God's name" — therefore the divine promife " to 



£22 CharaBtn will be difckfed [Serm. 16. 

build him an houfe and eftablifh the throne of his 
kingdom forever." 

But the wicked who may have paffed through 
life under the ftiades of darknefs, been miftaken, 
perhaps,, for the righteous, will rife at the great 
day, " tofhame, and everlafting contempt/' Their 
fins will then find them out. For " God's eyes 
are on the ways of man, and he feeth all his go- 
ings. There is no darknefs, nor fhadow of death, 
where the workers of iniquity may hide them- 
felves." And all are written in God's book, and 
referved to judgment; when he " will give to ev- 
ry one, according to his works. Woe unto the 
wicked, it fhall be ill with him, for the reward of 
his hands fhall be given him." This will be 
enough to make miferable. There needs no more 
than the withdrawing of mercy, and leaving juf- 
tice to take its courfe. This will be the portion 
of thofe who negleQ; offered falvation. But, 

IV. Sinners who have, at all, denied them- 
felves, out of regard to the divine authority, or 
done aught which God required, though ever fo 
partially, will not loofe the benefit of it. Propor- 
tioned to its nature, and the degree of re&itude 
found in it, it will dedu£t from the punifhment 
which the want of it would have occafioned. The 
condemned will ftand fpeechleis before the judge 
— have no reafon to offer why judgment fliould 
not be executed upon them. By the clear mani- 
feftation of their guilt, and the impartial jufiice of 
God, they will be conllrained to acknowledge the 
perfeft fairnefs and equity, yea, the moral neceffi. 



Serm. 16.3 and Jujlice awarded. 223 

ty of the fentence by which the laft gleam of their 
hope will be extinguished ! 

Thus will both the mercies and judgments of 
God be juftified of all, when htjhall bring to light 
the hidden things of da? knefs, and make manifefi the 
counfels of the heart?. 





SERMON XVII. 



God willing that all Men should be saved* 



i Timothy ii. 4. 

Who will have all Men to be saved, *-— 

T 

IN verfe firft, the apoftle dire&s «* prayers and 
thankfgivings to be made for all men ;*' — which 
he declares to M be good and acceptable in the 
fight of God our Savior ; who will have all men to 
icfaved." Had falvation been provided for only 
a part of the human race, prayer and thankfgiv- 
ings could have been confidently made only for a 
part. Thofe for whom no provifion was made, 
would be in like date with perfons who have com- 
mitted the fin unto death, for whom St. John inti- 
mates prayer is not to be offered up. " There is 
a fin unto death ; I do not fay that he fhall pray 
for it." But fuch is naturally the (late of none of 
the children of Adam. Divine goodnefs is extend- 
ed to all, and falvation offered to them ; there- 
fore is prayer and praife to be offered up for all 
men. 






Serm. 17.] God willing that all Men, &c. 225 

It is now propofed, briefly to confider the divine 
goodnefs exprefled in the text — Who will have all men 
to be faved — thenjome abufes of the revelation which 
is made of this goodnefs to mankind. 

I. We are to confider the divine goodnefs here ex- 
prejfed — Who will have all men to be faved. 

The falvation intended, is that of the foul. 
This comprehends deliverance from merited fuf- 
ferings, and the beftowment of happinefs which is 
the contraft of it. 

The provihon which is made for the comfort 
and happinefs of mankind in this life, evinces 
ftrange goodnefs in God. When we confider what 
man was made of God, and what he hath made 
himfelf, the divine benevolence here difplayed, is 
wonderful ! Strange that man was not deftroyed, 
and blotted out from among God's works 1 

Some fuppofe this to have been our firft pa* 
rents idea of the threatening in cafe of difobedi- 
ence, and expe&ed by them, when they attempted 
to hide themfelves from the divine prefence, after 
their fall.* 

Had man then been deftroyed, the race would 
have been extinft. But he was fpared ; fufFered 
long to continue and rear a family, from which 
the myriads of human kind have defcended. 
Though exiled Eden, and doomed to labor and 
forrow, he was ftill at the head of this lower crea- 
tion, and creatures below him generally fubfervi- 
ent to his comfortable fubfiftence. The ground 
was indeed curfed for his fake and fatiguing culti- 

* GsncfLs iii. 8. 

Ee 



226 God willing thai all Men [Serm. if. 

vation rendered neceffary ; but ftill it yielded the 
necefiaries, and many of the comforts of Jife ; 
though not thefweets of its primitive ftate. 

These effufions of divine goodnefs were proba. 
bly the wonder of angels, though fo little noticed 
by men, the ungrateful obje&s of them. 

Bur thefe were inconfiderable, compared with 
the ftrange provifion made for their eternal faL. 
vation. 

That God bears good will to mankind, not- 
withftanding their apoflafy, and is defirous of 
their falvation, is from many confiderafions appa- 
rent. It is the fpirit of the text, and the general 
language of the fcriptures, as will be (hewn in the 
fequel. 

That God is willing that all fhould be faved, 
appears from the fufficiency of the provifion which 
is made for the falvation of finners ; the frequent 
declarations that it is defigned for all ; the offers 
which are made indifcriminately to all ; and the 
fuitablenefs of the provifion to the circumftances 
of all. 

1. From the fufficiency of the provifion which 
is made for the falvation of finners.. This is ade- 
quate to the falvation of the whole race. Chrift, 
being a divine perfon, made an infinite atonement. 
In him there is a fulnefs of merit. Was the num. 
ber ol finners ten times greater than that of our 
whole race, there would be no need of another 
Savior, or of Chrift 's dying again for their redemp- 
tion. In him 6i dwells the whole fulnefs of the 
Godhead bodily." The reafon all are not faved, 



Serm. 17.] fhould le faved. 227 

is not a deficiency of merit in the Redeemer, or 
any limitation of his fatisfa&ion. Sinners " are 
not ftraitened in him, but in their own bowels/' 

2. That God is willing all fhould be faved ap- 
pears from the frequent declarations of fcripture, 
that Chrift died for all — " Who gave himfelf a 
ranfom for all, to be teftified in due time — We fee 
Jefus who was made a little lower than the angels, 
that he, by the grace of God, fhould tafle death 
for every man. The love of Chrift conftraineth 
us ; becaufe we thus judge, that if one died for all, 
then were all dead ; and that he died for all, that 
they who live fhould not henceforth live unto 
themfelves, but unto him who died for them, and 
rofe again. 

3. The fame appears in the offers made to all. 
When after his refurreflion Chrift fent forth his 
apoftles to effeft his gracious purpofes, both his 
orders and promifes were indefinite—" Go ye into 
all the world and preach the gofpel to every crea- 
ture. He that believeth and is baptized fhall be 
faved, but he that believeth not fhall be damned/* 

Had falvation been provided for only a part of 

; mankind, and the Savior been unwilling the refi- 

1 due fhould be faved, he would not have given 

charge to his minifters to tender falvation to all—* 

to every creature, and declared that whoever came 

up to the fpecified conditions, fhould be faved. 

Nothing falfe or infincere can be predicated of 
God our Savior. His words are truth. His offers 
j and propofals are fair and open. That which ap- 
pears the moft obvious meaning of them is their 



228 God willing that all Men [Serm. 17, 

meaning. And furely the offers cf falvation ap- 
pear to be made to all who hear the found of the 
gofpel ; and they are invited and urged to accept 
them. They were fo by Chrift. " In the laft 
day, that great day of the feaft, Jefus flood and 
cried, faying, If any man thirft, let him come un- 
to me and drink,"* And they were fo by his 
apoftles when fent into all the earth to fpread the 
gofpel among the nations, and call them to come 
to Chrift for life. 

4. The fame thing appears from the fuitablenefs 
of the provifion which is made for the falvation 
of finners, to the circumftances of all men. 

Man needed an atonement, and he needed af- 
fiftance, and both are provided in Chrift. Of the 
former we have fpoken, and there is no need to 
add. Man's weaknefs is fuch that he is unable of 
himfelf to conquer either fpiritual enemies with- 
out, or his own corruptions within. Through 
Chrift needed aid is offered to him ; he is invited 
to the throne of grace, and allured that he (hall 
not feek in vain, but " obtain mercy, and find 
grace to help in time of need. Afk, and it fhall 
be given you ; feekandye fhall find — If ye being 
evil know how to give good gifts to your children, 
how much more fhall your heavenly Father give 
his holy Spirit to them that afk him ?" Though 
mankind have rebelled againft God, he is more 
ready to hear their cries, and give his fpirit to 
fan&ify and fave them, than the moll affectionate 
earthly parent to (hew kindnefs to his child. 

* John vii. 37. 



Serm. 17.] fhould he faved. . 229 

The gofpel is defigned as a remedy for human 
weaknefs, equally as for human guilt. It is every 
way adapted to the circumftances of the creatures 
to whom it offers falvation. It is a fair tender of 
pardon and peace, of life and happinefs to all who 
hear its joyful found ; it not only opens thefe 
bleflings to their view, but brings them within their 
reach. 

5. The divine benevolence is farther evident 
from the exercife of forbearance towards in- 
grates, who negle£t and flight offered falvation. 
God doth not foon enter into judgment with them, 
but waits with much long fuffering ; repeats his 
calls and warnings ; urges finners in various ways, 
and by various means, to turn and live ; inwardly 
by the ftrivings of his Spirit, and warnings of con, 
fcience ; outwardly by his word ; his providence, 
and the voice of thofe whom he fends to " warn 
the wicked from their way, and befeech them in 
Chrift's ftead to be reconciled to God." 

The reafon of all thefe applications to Gnful 
man, is that mentioned by St. Peter — " The Lord 
—is long fuffering to us ward, not willing that 
any fhould perilh, but that all fhould come to re- 
pentance/' 

II. We art to confidtr fome abufes of the revela- 
tion of divine goodnefs which is made to mankind. 

Theue is no gift of God which depravity may 
not abufe. The belief of the divine perfeftions, 
efpecially of the divine mercy and benignity is of- 
ten made the occafion of fin. Thofe whofe " hearts 
?.re turned away from the Lord, when they hear 



330 God willing that all Men [Serm. 17* 

the words of the curfe, are wont to blefs them- 
felves in their hearts, faying, we fliall have peace, 
though we walk in the imagination of our hearts, 
to add drunkennefs to third/' When called to 
repentance, they banifh fear and lull themfelves 
into fecuiity, with the revelation of divine grace 
and mercy which they find in the fcriptures ; mak- 
ing that a favor of death, which was ordained to 
be unto life — " With the Lord there is mercy ; 
with him there is plenteous redemption ; with him 
is forgivenefs ;** not that he fhould be feared, but 
that his fear fhould be caft off, and his terror not 
make men afraid. to fin- — "God hath no pleafure 
in the death of finners — judgment is his ftrange 
work — he will not enter into judgment — will not 
deftroy the work of his hands/' Thus mercy is 
made to abforb the other divine attributes, and 
finners emboldened in wickednefs. By fuch con- 
fiderations they make themfelves vile without con- 
cern. Some become fo hardened and unfeeling, 
that the approach of death doth not alarm them 
By an habitual courfe of wickednefs, their con- 
iciences are rendered callous, and they are infen- 
fible bo:h to fear and fhame, and continue fo till 
death puts a period to probation, and feals them 
up for eternity ! 

These confequences are not apprehended at the 
entrance on a vicious courfe. The young finner 
oefigns only to take fome youthful liberties, and 
not to dray very far away, or long to deviate from 
the path of duty 5 but the farther he goes in the 
ng way, the flronger are his attachments to the 



Serm. 17.3 Jhould be faved. sgs 

pleafures of fin — the lefs his concern — the weaker 
and more diftant his purpofes of amendment. He 
never finds the more convenient feafon, which he 
promifed himfelf atfetting out in the way of wick- 
ednefs ; yea, the farther he proceeds in it, the great- 
er is the difficulty of retracing his fteps, and turn- 
ing back from his wanderings. Many who thus 
turn a fide from the path of truth, probably fettle 
into a ftate of fecurity, and continue in it, till they 
have time no longer. 

Was man grateful, divine goodnefs would lead 
him to repentance ; but under the influence of de- 
pravity, it hath a different effe£t — is made the oc* 
cafion of more ungodlinefs ! What bafenefs ! 
<; Sin becaule grace abounds ! Whofe damnation 
is juft ! How can fuch efcape ? The wrath of God 
is revealed from heaven againfl all unrighteouf- 
nefs and ungodlinefs of men, who hold the truth 
in unrighteoufnefs." 

For fins of ignorance, and thofe into which 
men were furprized by unexpefted temptations, 
facrifices were ordered in the law, and pardon, on 
certain conditions, promifed : But it was not prom- 
ifed prefumptuous finners. To them the law fpake 
nothing but terror. " The foul that doth ought 
prefumptuoufly — the fame reproacheth the Lord ; 
and that foul fhall be cut off from his people. Be- 
caufe he hath defpifed the word of the Lord, and 
hath broken his commandment, that foul fhall be 
utterly cutoff; his iniquity fhall be upon him."* 

* Numbers xv. 30, $t. 



232 God willing that all Men [Serm. ij* 

The perfon who lives in all good confcience 
may hope in the divine mercy for the pardon of in- 
voluntary errors : But with what face can the wil- 
ful offender afk mercy of God ? No plea which is 
not affrontive can he make before him — " Shall I 
not vifit for thefe things, faith the Lord: And 
fhall not my foul be avenged on fuch a nation as 
this r 

That awful threatening, or prophetic denuncia- 
tion, " The Lord will not fpare him ; but the an- 
ger of the Lord and his jealoufy fhall fmoke againft 
that man, and all the curfes written in this book 
J[the law] fhall lie upon him," regards wilful fitl- 
ners, flattering themfelves with expe£tation of di- 
vine favor.* 

When St. Paul would magnify the riches of 
divine grace in the falvation of the chief of finners, 
he exemplifies it in himfelf — •" Who before was a 
blafphemer, and a perfecutor, and injurious— How- 
beitfor this caufe I obtained mercy, thatinmefirft 
Jefus Chrift might (hew forth ail longfuffering, for 
a pattern to them which fliould hereafter believe 
on him to life everlafting/' But he fubjoins an 
alarming hint that thofe who fin wilfully, have no 
reafon to expeft like mercy from God. " But I 
obtained mercy becaufe I did it ignorantly in unbe- 
lief." That no mercy would have been fhewn him 
had he done thofe things prefumptuoufly, is here 
intimated with fufficient plainnefs. This deferves 
the attention cf thofe who fin prefuming on divine 
mercy. Surely they cannot reasonably expe& 
* Deuteronomy xxix. ?•, 



SfeHM. 17.]] Jhould he faved. £33 

mercy from him " who is no refpe£ior of per fons," 
if Paul " obtained it becaufe ht did thofe things ig- 
norantly in unbelief" If this is duly confidered* 
Will not prefumptuous finners believe and trem- 
ble ? Will they not perceive their hopes to be vain ? 

2. Another abufe of the revelation of divine 
mercy is the univerfal fcheme which is built upon 
it. The text and fimilar paffages of fcripture are 
alledged as evidence that none can be loft. 

To help the argument, it is faid— " To be influ- 
enced to obedience by fear is low and mercenary 1 
and God would not urge men to duty by fo un- 
worthy a principle/' 

But was not fear of punifhmentufed as a guard 
to innocence while man remained upright ? " In 
the day thou eateft thereof thou fhalt furely die/* 
Had the influence of fear, operating to duty, been 
wrong, God would not have urged it as a motive 
to obedience. " Let no man fay when he is tempt- 
ed, I am tempted of God : For God cannot be 
tempted with evil, neither tempteth he any man." 
If God ufeth this as an argument to excite to du- 
ty, it muft be a proper argument. That it is thus 
ufed in all his word, admits no difpute. Every 
teacher whom God hath fent to teach the way of 
life, and perfuade men to walk in it, hath ufed it* 
The divine teacher is not to be excepted — " Fear 
him who is able to deftroy foul and body in hell, 
yea, I fay unto yon, fear him/' And when he de- 
lineates the procefs at the great day, after declaring 
that the righteous and the wicked will be feparat- 
ed from each other, the whole is clofed with that 
Ff 



£$4 God willing that all Men [Serm. if. 

folemn declaration — " Thefe fhall go away into 
everlafting punifhment, but the righteous into life 
eternal." 

To be influenced by protnifes is no lefs merce- 
nary than being driven by terror. And this is al- 
fo propofed as an incitement to obedience. " God 
hath given us exceeding great and precious prom- 
ifes, that by them we fhould become partakers of 
a divine nature/' 

Every infpired teacher hath called men to re- 
pentance in the fame manner, and urged it by th§ 
fame arguments. Proof is needlefs. To pretend 
that application is not made, by divine order, to 
the hopes and fears of mankind, is trifling— Yea 
to pretend that they are not urged by the dread of 
eternal punifhment,, is to deny the molt obvious 
truth. 

And is there no caufe for this fear ? Doth God 
frighten men with vain terrors ? Doth he threaten 
evils which can never come ? 

Or if this argument was neceffary to be ufed 
with man before he fell, is it needlefs fiuce he hath 
fallen ? 

But God our Savior will have all men to befaved; 
and fhall not that which he wills beefFe&ed ? Can 
any thing contrary to his pleafure take place ? 

Much doth take place in this world, which, is 
not pleafingto God; which he doth not will, or 
approve. This may be predicated generally of fin. 
" Sin is the abominable thing which he hates, — 
He is angry with the wicked every day." Would 



Serm. 17.] Jhoiild befaved. 135 

he be angry, if all which is done was pleafing in 
his fight ? 

God is holy. Sin is oppofition to his nature^ 
forbidden by his law, and declared to be his ab- 
horrence. To fuppofe that he fhould hate and 
forbid fin, yet approve of it and bepleafed with it, 
is abfurdity and folly* 

God permits fin ; but neither wills nor approves 
it. " Chrift pleafed not himfelf."* Much is 
permitted under his admmiftration, which he doth 
not order, but forbids and abhors. Yea, God or- 
ders fome things, as moral governor (in confe- 
quence of other things done contrary to his direc- 
tions) which are not pleafing to him, confidered in 
themfelves. " He doth not afflift willingly, nor 
grieve the children of men 5 ' — But finds it neceffa- 
ry to afflict. Grief and forrow are known under 
the divine adminiflration, and ordered out to mor- 
tals by providential difpenfation. But thefe nat- 
ural evils are always in confequence of moral 
evil, which is not the effe6l of divine influence, 
but arifeth from another fource and hath another 
author. It arifeth from the abufe of powers which 
were given for better purpofes. Where fin hath 
gone before, forrows follow after ; but they are not; 
pleafing to the Supreme Governor. 

The wickednefs of the old world occafioned the 
deluge ; but it is impofiible to read the Mofaic ac- 
count of thofe events, and fufpeft that they were 
pleafing to Deity. 

* PvOm» xv. 3, 



236 God willing that all Men [Serm. ij 9 

We may make the fame remark refpe&ing the 
declenfions of Ifrael and Judah and the judgments 
which followed, M O thou fon of man, fpeak un- 
to the houfe of Ifrael, Thus ye fpeak, faying. If 
our tranfgreffions and our fins be upon us, and we 
pine away in them, how fhould we then live ? Say 
unto them, as I live faith the Lord God, I have no 
pleafure in the death of the wicked ; but that the 
wicked turn from his way and live; turn ye, turn 
ye, from your evil ways ; for why will ye die, O 
houfe of Ifrael ?"* By another prophet we find 
God mourning over them — " How lhall I give thee 
up, Ephraim ? How fhall I deliver thee, Ifrael ? 
How lhall I make thee as Admah, and fet thee as 
Zeboim ? Mine heart is turned within me, my re- 
pentings are kindled together/' 

That people continued in their fins andperifh- 
ed in them : But will any who read thefe meflag- 
es, fent them of God, conceive their crimes, and 
the defolations which followed, when they had 
filled up the meafure of their iniquity, to be pleat- 
ing to God, or the effeflt of divine order and in- 
fluence ? 

Will thofe who read our Savior's lamentations 
over Jerufalem, and the deftru&ion foon after 
brought upon that city and nation, becaufe " they 
did not know the time of their vifi-ation/' confid- 
er thofe events as pleafing to him ? His predi&ions 
were verified — " their enemies caft a trench about 
them, compafTed them round and kept them 

on every fide — laid their city even with the 

* E^jckiel xxxwi. 10. 



Serm. 17/3 Jhould be faved. 237 

ground, and her children within her ; not leaving 
one ftone upon another— Zion was ploughed like 
a field" — vaft numbers perifhed in the fiege — ma- 
ny were crucified after the city was taken — the ref- 
idue (battered among all nations, and the fword 
drawn out after them ! The compaffionate Redeem- 
er called thofe finners to repentance — warned 
them of the evils which they would bring on them- 
felves, by refufing the grace which he offered 
them, and wept over them when filling up the 
meafure of their guilt ! But when they had been 
tried the appointed time, and continued obftinate, 
till the divine patience was exhaufted, he entered 
into judgment with them and gave them according 
to their works. 

Similar will be the event of perfevering ob- 
ftinacy in others. Man is placed here for trial — 
endowed with powers fufficient to render him a 
probationer; which implies capacity to ufe, or 
abufe his powers. The abufe is fin. The way of 
duty is made known, needed affiftance conferred, 
the reafonablenefs of obedience fhewn, and the in- 
junction, " occupy till I come/' fubjoined, but no 
compulfion is ufed. Thus circumftanced, it is re- 
ferred to man to choofe for himfelf. 

God operates indeed on man ; but only as on 
£ free moral agent. Divine influences coincide 
with human liberty. Thofe who are willing and 
obedient find mercy. Over fuch the Savior re- 
joices, and their faith and love are rewarded with 
die rewards of grace. But thofe who negle£t fo 
great Salvation, are left to perifh in their fins. 



£38 God willing that all Men JjSerm. 17. 

That God can confidently do other than leave 
them to perifh, is to us unknown. It may be im- 
poffible to renew them by repentance — beyond the 
power of Omnipotence to fave them ! 

The conditions of falvation are fixed : No 
change can be made in them, u The impenitent 
heart treafureth up wrath. He that believeth not 
fhall be damned. If we do not believe, yet God 
abideth faithful ; he cannot deny himfelf." The 
terms of acceptance with God are laid before us ; 
the event depends on the choice we make. 

Such we conceive to be man's fituation here : 
Such the ground of the applications made to him 
in the gofpel, and the promifes and threatenings 
annexed to the propofals therein contained. On 
no other, fuppofition do they appear rational. On 
no other can we account for our Savior's declara- 
tion that Sodom, had fiie enjoyed Capernaum's 
advantages, would have remained till his day.* 

Divine benevolence is great; but it will not fe- 
cure falvation to gofpel defpifers : They " will 
wonder and perifh." 

As the firft covenant had conditions annexed to 
it, fo hath the new covenant. To pretend that 
there are none — that man hath no concern to fe- 
cure the divine favor, is to charge folly on God, in 
all the overtures which are made to man in the 
gofpel. 

Life and death are now fet before us. We may 
be faved 3 or we may perifh. Which will be our 
portion depends on the effeft which the propofals 

* MaUhcw xi. 23. 



Serm. l/.] Jhould be faved. 239 

cf grace have upon us. M To day if ye will hear 
God's voice harden not your hearts. Behold now 
is the accepted time ; behold now is the day of 
falvation. Boaft not thyfelf of to morrow ; for 
thou knoweft not what a day may bring forth. 
Beware left you *deftroy a foul for which Chrift 
died; and left you have occafion at laft to take 
up that lamentation — " The harveft is paft, the 
fummer is ended and we are not faved." 

* Romans xiv. xg* 





SERMON XVIII. 



T^ * 



Balak s Inquiries relative to the service of God, 
and Balaam s answer, briefly considered. 



Micah vi. 6, 7, 8. 

Wherewith shall I come before the Lord, and bow myself 
bejore the high God? Shall I come before him zvith burnt 
offerings, with calves of a year old ? Will the Lord be 
pleased with thousands of rams, or with ten thousands of 
rivers of oil ? Shall I give my first born for my trans- 
gression ; the fruit oj my body for the sin of my soul ? — 
He hath shewed thee, man, what is good : And what 
doth the Lord require oj thee, but to do justly, and to love 
mercy, and to walk humbly with thy God ? 

jOlS mankind are endowed with reafon, and pro- 
fefs to be governed by it, their revolts from God 
are praftical criminations of him : Therefore his 
expoflulations with his people of old, when they 
forfook him and followed other gods — u What in- 
iquity have your fathers found in me ? O my 
people what have I done unto thee ? And where* 
in have I wearied thee ? Teftify againft me."* 

* Jeremiah hi. 5. Micah vi. 3 



Ssrm. iS.j Balak's Inquiries^ &c. 241 

Israel as a people were going away from God, 
afid he condefcended to reafon with them, and 
fliow them their ingratitude and bafenefs. To this 
end, he reminded them of his pad care of them 
and kindnefs to them, as a nation, from the time 
of their deliverance from bondage in Egypt— " I 
brought thee out of the land of Egypt, and re- 
deemed thee from the houfe of fervants"— After 
juft glancing at that deliverance, he paffes over 
the wonders wrought for them at the red fea, and 
in the wildernefs, and their numerous rebellions, 
while he was leading them as a flock, and fupply- 
ing their wants by a feries of miraclee, and en- 
larges on an event which took place on the bor- 
ders of Canaan, the attempts made by Balak, the 
king of Moab, to prevail with him to leave his 
people and go over to him, and help him againft 
them, and his faithfulnefs to Ifrael on that occa- 
fion — w O my people, remember now what Balak, 
king of Moab confulted, and what Balaam, the 
fdn of Beo'r anfwered him from Shittim to Gilgal ; 
that ye may know the righteoufnefs of the Lord."* 

Bala&'s confutations, or inquiries, are con- 
tained iri the two !aft verfes of our text : Balaam's 
anfwer in the third* In Balak's inquiries we fee 
the ideas which he entertained of God, and of the 
: fervice which he fuppofed would be acceptable to 
him, and engage him to forfake his people, and de« 
i Hirer him from his fears on their account. Ba- 
] ldam's anfwer correfts Balak's miftakes, and dif- 
cbters furprizingly juft apprehenfions of the true 

* Numbers xxii. &c, 

Gg 



24 ^ Balak' s Inquiries, and [Serm. id. 

God, and true religion, though depravity prevail- 
ed, and caufed him to counterafcl; his convi&ioh'S, 
by advifing Balak to meafures diredily oppofed to 
his fenfe of duty. 

To open and explain this fubjeft is the defign 
of the following difcourfe. 

It may be proper to premife that Ifrael did no£ 
make war either on Moab or Ammon. Thofe 
nations were defcended from Lot, and Mofes was 
forbidden to moleft them in poffeffion of the lands 
jvhich God had given them. Moab might have 
nad peace, and the friendfhip of Ifrael, but refuf- 
ed it, and joined the confederacy againft them. 
When the tribes of Ifrael reached the borders of 
Moab, which lay in their way to Canaan, Balak 
and his people were intimidated by their numbers* 
and by their martial appearance. They did not 
therefore, fue for peace, but refolved to neglefi no 
meafures to fubdue and conquer them. 

It was an ancient eultom among the heathen^ 
at their entrance on a war, to devote the enemy to 
dePcrt>6iion, and folicit their gods to forfake them, 
Balak thought this a matter of importance before 
he entered into a war with Ifrael. This ceremo- 
ny was commonly performed by the priefts, or 
minifters of religion. How this had been in Mo- 
ab we are not informed ; but on occafion before 
us, the affrighted fovereign of that people, fent to 
fome diftance for Balaam, a famous foothfayer, or 
diviner, of whofe prevalence with the powers above 
he had a high opinion, to be the agent in this bu- 
Snefs. 



Sekm. 18.3 Balaam's Anfwer. 243 

Balaam was really a remarkable perfon ; few- 
more fo occur in hiftory. Few others had more 
knowledge of the true God, or ju&er ideas of the 
fervice which he requires of mankind. But his 
charafler will be developed in the fequel. 

This renowned foothfayer refufed at firft to 
liften to the invitation of the king of Moab, af- 
figning a fufficient reafon fGr his refufal — " The 
Lord refufeth to give me leave"— but when a fe- 
cond embaffy arrived, more numerous and more 
honorable, and with the proffer of great honors 
and rewards, his ambition and covetoufnefs were 
inflamed, and he refolved from that moment to 
fecure them. Thefirft feems to have been only a 
common embafTy, and to have carried only the 
ufual rewards of divination. We know what fol- 
lowed. Balaam finned in a&ing a fecond time 
for liberty to go and curfe Ifrael, when God had 
once refufed him, and told him that they were 
blefTed. He aflced, however, and was in judg- 
ment permitted to go, but only to a£l agreeably to 
divine direftion which ftiould he given on the 
fpot ; but he went, determined to fecure the wa- 
ges of unrighteoufnefs. Seeing his defign, God 
met him in the way, and by a ftrange and miracu- 
lous communication and warning, made him afraid 
to curfe his people, and even compelled him to 
blefs them altogether. But to come to our fubjeft* 

I. We are to confider Balak's inquiries.-— 
Wherewith Jhall I come before the Lord ? 

Balak had fo deep a fenfe of the danger which 
threatened him ; that he was ready tobringthe mod 



q 44 Balak's Inquiries, and J[Serm. 18* 

coftly facrifices, if they would avail to render 
propitious the God who had wrought fuch won- 
ders in Egypt, and in the wildernefs for the falva- 
tion of his people. He would offer all the cattle, 
and all the oil of his kingdom, thoufands of rams, 
and ten thoufands of rivers of oil f Yea, he would 
even offer his firjl horn, the heir of his Crown! 
Would not refute the deareft of his offspring to 
atone for his fin> and bring over the God of Ifrael 
to be his God, in the time of his diftrefs ! 

Such were his propofals. We may obferve in 
them feveral rniftakes refpe6Hng the fervice of God, 
or the homage which is acceptable to him ; rnif- 
takes not uncommon among men. As, 

First, a fuppofition that fins may be atoned 
and mankind allowed to continue in them, if they 
will come up to the price. 

The country of Moab abounded with flocks, 
particularly with fheep ;* it abounded alfo with 
oil ; and Balak fuppofed that the divine favor 
might be obtained by facrifices of this kind — by a 
profufion of them — thoufands of rams, and ten thou- 
fands of rivers of oil. He knewhimfelf a (inner — 
he knew that he had taken part againft the God of 
Ifrael ; had ferved other gods, who were his rivals. 
But now he faw his need of the divine favor, and 
he wifhed to purchafe it — at any price, to pur- 
chafe it. He was ready to pay for his fins ; only 
waited to know the price, and he would make the 
payment ! 

* 2 Kings iii. 4. 



Serm. 18.] Balaam 9 s Anfwer* 245 

Not a word do we hear of his parting with his 
fins and returning back by repentance. 

Few left to the light of nature feem to have con- 
ceived the neceflity of repentance, in order to ob- 
tain the divine favor. For their fins, they mud 
fome how, make atonement, and they would then 
be forgiven, though they continued to commit 
them! Mankind have entertained different ideas 
of what was neceffary to make atonement. The 
more common idea hath been, that it was to be done 
by facrifice; however they came by that idea. It 
probably derived by tradition from the firft fami- 
ly of our race. But there feems to have been a 
general miftake refpe&ing the defign of facrifice. 
By thofe devoid of revelation, it hath not been 
cpnfidered as pointing to a divine facrifice, but as 
having in itfelf an atoning virtue. So it feems to 
Jiave been viewed by this Moabitifh prince. 

Another miftake refpe&ing facrifices, which 
hath been common in the world, is this — That 
their value depends on their coll to the offerer. 
This was a miftake of Balak. If common offer- 
ings, and the ufual number of vi&ims would not 
procure the divine favor and atone for his fins, 
he would offer more, and more coftly ones — thou- 
fands of rams, and ten thoufands of rivers of oil / 
Such a profufion of facrifices, of the fame kind, or 
partly fo, with thofe offered by Ifrael, fo many 
1 more they were able, coming out of the wildernefs, 
to offer, he hoped would prevail to detach from 
ihem their God, and buy him ffo to be his friend ! 



24.6 Balak's Inquiries, and [Serm. 18, 

But if not, if thefe were too little, he would fa- 
crifice his offspring ! Give hisjirjl born for his tranf 
grejfion — the fruit of his body for the fin of his foul t 
A facrifice much more coftly, much more painful, 
than that of all earthly treafure ! Surely fuch an 
offering muft prevail ! 

Similar conclusions have not been very uncom- 
mon ! The homage offered up to God hath been 
eftimated by its coft to the offerer ! A circum- 
flance which adds nothing to its value. The val- 
ue of what is done for God depends on its con- 
formity to his orders. That its coft to the offerer 
enhances its value, in the divine eftimation, fup- 
pofes him to be pleafed with the fufferings of his 
creatures, and delighted wirh their forrows, than 
which, nothing is farther from truth. " God griev- 
cth not willingly — Judgment is his ftrange work/* 
Were it ptherwife, the more relu&ant the offerer, 
the more acceptable would be the offering : But 
God loves a cheerful giver; yea, he is fo pleafed 
with this difpofition, that he accepts and rewards 
it, where ability is wanting to carry it into adtion* 
Ci If there be firft a willing mind, it is accepted."** 

The facrifices of old derived all their value 
from the facrifice of Chrift, to which they pointed* 
God had determined, when and how they fhould be 
offered. Additions to the number, or coft, added 
nothing to their value, but had a contrary effeft, 
fpoiled and rendered them unavailing. Human 
viftims, the moft coftly, and therefore fuppofed by 
the heathen, to be the moft efficacious, were fofar 

* 2 Corhnhians viii. 12. 



Serm. 18.] Balaam's Anfwer. 247 

from having power with God to draw down his 
blefEng, that they mod certainly drew his curfe 
on all who offered them. This was one of the 
fins of the Canaanites, which above all others, avail- 
ed to bring the divine judgments upon them. 
And when Ifrael fell into the fame fin, it kindled 
the wrath of God againft them to their deftruc- 
tion. This was the fin of Manaffeh, " which God 
would not pardon/' 

Balak firft propofed other Sacrifices — a profu- 
sion of them ; but if they were not Sufficient to a- 
tone for his fins and procure the friendfhip of Je- 
hovah, feems to have thought that the facrifice of 
his firft born muft avail ! 

Such were his blunders refpecting the nature of 
that religion which would render him acceptable 
to the true God, He feems not once to have thought 
of repentance ; or if he did, he made no offer of 
it — did not once propofe " crucifying the flefh 
with its affe&ions and lulls/' He chofe rather to 
facrifice all the treafures of his kingdom, and all 
the members of his family, than part with his fins 
and become holy in heart and life. 

Such is the temper of depravity. The Servants 
of fin are fooner perSuaded to make any other fa- 
crifice than that of their lufts and corruptions. 
And many foolifhly flatter themfelves that other 
facrifices will avail to procure the divine favor — 
that holinefs of heart and life are not indifpenfi- 
bly requifite, but that Something befide may be 
fubftituted in its ftead. Countlefs examples of 
this folly meet us in hiftory, and even in the hifto- 



248 Balak 9 s Inquiries, and [Serm. 18. 

ryof a church which calls itfelf Chriftian I Yea, 
which claims to be the only catholic church of 
thrift ! 

Thus did Balak miftaks the nature of true re- 
ligion, and confider it as confiding in that which 
was foreign, yea, repugnant to its nature. Such 
were his propofals which he fpread before Balaam, 
and of which he required his opinion. Let lis 
hear then the anfwer of the Sage. 

Balaam was better inftru&ed : He appears to 
have underftood the nature of true religion, and 
clearly points it out to Balak, though he neglefled 
himfelf to conform to it. He hath J/iewed thee, O 
man, what is good : And what doth the Lord require 
of thee, but to dojujlly, and to love mercy, and to walk 
humbly, with thy God ? 

There is fcarcely a better definition of true re- 
ligion to be found in the bible. 

He hath Jliewed thee, man, what is good. — From 
Balak's inquiry we fhould be ready to conclude 
that he was ignorant of God and religion — that he 
fuppofed that God preferred facrifice to juftice 
and mercy — that facrifice would fupply their 
place and render them of no account. Balaam 
tells him that he had been better inftrufted; though 
we know not where, or how. Hehathjhewed thee 9 
what is good ; and he appeals to Balak whether 
this was not the cafe — What doth the Lord require 
of thee, but to do ju/lly, and to love mercy, &c. 

To do ju/lly — There is no true religion where 
juRice is not received as a foundation principle. 
6C I the Lord love judgment; I hate robbery for 



Serm. lS.J Balaam $ Anfwer* *4§ 

burnt offerings ; and I will direft their work iri 
truth/'* Fraudulent people may pretend to reli- 
gion ; may make many and long prayers, but their 
religion is of no avail ; their facrifices are an abom« 
inaiion.t Witnefs the fciibes and pharifees, who 
received the greater damnation. 

The next chara&entiic trait here given of the 
good man, is the love of mercy. What doth the 
Lord req.are of thee, but to do ju/ily and to love mercy ? 

There is fomething particularly to be ob- 
ferved in the language here ufed — love mercy. — It 
m.i>y not be in every one's power to fhew mercy ; 
but every man may, and every good man does love 
mc*cy. To " feed the hungry and clothe the nak- 
ed," are a£ls of mercy, but not in the power of all 
men: Some are, themfelves wholly dependent on 
the mercy of others for their own fupport. 

Justice oftefr refttains and fets bounds to the 
exercife of mercy. The judge maybe grieved for 
the malefa6lor, and wifti that he could fhew mer- 
cy to him, but find himfelf obliged to condemn 
him and fuffer juftice to take its courfe. The debtf: 
which a petfon hath contra£ied may require al! 
his goods, or all his neceffities do not require. la 
fuch cafes he is under obligation to fhut the hand 
of charity, even againft the proper objeQs of it* 
We have no right to defraud fomc, that we may 
fhew mercy to others. Juftice is a prior duty. 
We are tied up to the discharge of it — are bound 
to do jujlly ; whereas it is only required that we 
love mercy. The love of mercy will difpofe us td 

* Ifaiah Ixi. S, f Ifaiah i i», 

H H 



£ro. Balak's Inquiry, and [Serm. i<L 

fhew mercy, where we have ability to do it with- 
out violating j.uftise. Yea. it will caufe us to do 
it with pleafure, rendering us like God, who " de- 
lights in mercy/' 

Acts of mercy may proceed from other princi- 
ples be fide the love of mercy, but thefe do not an- 
fwer to the divine requirement. In the view of 
him who fees the heart they are not characieriftic 
of renovation, or a heart right with God. 

The third particular here mentioned as confti- 
tuting the finifhing part of the good man's char- 
acter, is humility — that he walks humbly with his 
Q oc l — that he is fenfible of his imperfe£tion, and of 
his need of mercy from God. This always makes 
a part of the good man's character. 

The good man, while he is juft to all, and while 
kind and benevolent, and difpofed to do good to all 9 
as he hath opportunity and ability, retains afenfeof 
his defe&s, of his remaining depravity — that he but 
too often deviates from his own principles — that in 
every thing he comes fhort of his duty. Therefore 
doth he confefs himfelf " an unprofitable fervant" 
i — that he lays God under no obligation — yea, that 
he lives oil mercy — that all the good things which 
he receives, are unmerited, the gifts of divine grace 
— that was mercy denied him, and " the reward of 
his hands given to him, it would be ill with him" — - 
he (hould be undone forever. 

Such is the character drawn by the Eaftern 
foothfayer in the lafl verfe of our text : And it is 
the perfcCt chirafter of a child of God, in this 
ftate of imperfection, trial, and improvement, 






Serm. 18.] Balaam 9 s Anfwtr. 351 

whereheisprefiingon towards that perfe&ion which 
he never attains till he " purs off the body, and is 
clothed on with his houfe which is from heaven/* 
Then ;< the fpints of jult men are made perfect/' 
and not till then. 

" The fpirits of juft men 55 — The words are ex;- 
preffive, plainly implying that none who allow 
themfelves in injuftice are the children of God- 
that all the faints will eventually be found, to be 
" Ifraelites indeed in whom there is no guile/' 

Thus did Balaam inftrucl Balak, or remind him. 
of what God required. Balak did not regard him. 
He could not be perfuaded to make fuch facrific- 
es as thefe. He would give all the treafures of his 
kingdom, and even the fruit of his body, to pro- 
cure the favor of God ; but to facrifice his corrup* 
tions, and put on the temper of a faint! — Thefe 
were hard requirements — he mull be excufedi 
Therefore did he difmifs his inftru&or, who hith- 
erto had " fpoken only the word which God had 
put into his mouth" — and went away though he 
went forrowing] 

The fame is the temper of too many -others. 
We may do much which God requires, may even 
go beyond and do much which he doth not require, 
and yet be nothing in religion. There mud be 
the fpirit and temper of true religion. There can. 
be no commutation — Nothing will be accepted as 
a fubftitute. Wt mujl do jiiftly, lovt mercy and vjalk 
humbly with our God, or have no part in him. Noth- 
ing without it will be accepted ; not even "giving 
the body to be burned/* 



#52 Balak's Inquiry, and [Serm. i§. 

People may alfo have a good fpecularive ac- 
quaintance with religion and vet remain devoid of 
it Such cafes fometimes occur. Such an one 
occurred in him who ipake fo well in our text. 
Balaam appears to have had a perfeft knowledge 
of the nature of religion ; to have underftood what 
it was and wherein it confided. He was fenfible 
alfo of the importance of being found at laft to 
Jiave lived under the influence of it. Therefore 
when looking forward to the period of his diflolu- 
tion. did he utter that earned wifh, or prater — 
" Let me die the death of the righteous, and let 
my laft end be like his." Yet he w^s not a good 
man ! his knowledge refided in his head : It never 
reached his heart. " He loved the wages of un- 
jighteoufnefs ;" lived and died under the govern, 
ment of depravity and wickednels ! He dared not 
indeed to g > in direft oppofuion to the letter of the 
divine command — dared not curfe Ifrael with his 
lips, though he longed to do it, and wifhed the 
curfe to fall upon them, while he was bleffing them 
and foretelling their future greatnefs. But he dar* 
ed privately to advife Balak " to call a {tumbling 
block before them" — To fend among them the 
women of Moab, and feduce them to uncleannefs 
and idolatry, in order to bring the curfe of heaven 
upon them ! His advice was followed and partly 
fucceeded ! Not to procure a vi6lory for Moab, 
but to bring the judgments of God upon Ifrael ; 
twenty four thoufands of whom fell by the pefti- 
lence which was fent to punifh " their fin in the 

Uer of Peor," And more tragical events would 






Serm. 18.] Balaam's Anfwer. 253 

probably have followed, had not Phinehas flood 
up and executed vengeance on fome of the princi- 
pal offenders, and thus turned away the anger of 
the Lord from his offending people.* 



•***&&&& Jl?O0 J ■ 



Who can contemplate thefe things without af- 
tonilhment ! Who confider the chara6ter and 
€ondu£fc of Balaam and not be amazed ! That a 
man fo inftrudted refpefting the divine chara6ler 5 
the nature of religion, and the confequences which 
will follow human conduQ: Hire, fhould dare to 
fet himfelf deliberately to evade the divine law, as 
wicked and artful men do human laws, furprifes 
and confounds us ! Yet fo it certainly was in the 
cafe before us ! 

We are not left ignorant of the confequences : 
To him the " end of thofe things was death/' eter- 
nal death, for he died in rebellion againft God* 
And he feems to have anticipated the event; when 
fpeaking of the divine being, the true God and 
Redeemer, he breaks out into that language — " I 
fhall fee him, but not now ; I fiiall behold him, 
but not nigh." 

We can form no judgment of a perfon's moral 
Hate by his fpeculative knowledge of God and 
religion. Knowledge in divine things is import- 
ant ; on many accounts it is fo ; but it does not 
enfure goodnefs of heart, without which we can- 
not be faved ; we may have " all knowledge/' yet 
perifli in our fins. So it happened to Balaam, 

* Numbers xxv. and xxxi, 16. 



254 Balak's Inquiry, and [Serm. 18, 

and probably to others befide him. " If ye know 
thefe things happy are ye, if ye do them." 

But we are chiefly concerned at home — to 
know our own ftate. Do we do jujlly, love merey t 
and walk humbly with our God ? If thefe are found 
up°n us, happy are we ; but if any of them are 
habitually wanting to us, we " are yet in our fins* 
and the wrath of God abideth on us." 

If any are difpofed to inquire with Balak, 
Wherewith Jhall I come before the Lord, and bdw my~ 
felf be/ore the high God ? Let them attend to the 
anfwer given by BHaam — if we add, reliance on 
divine grace in Chrift, no better anfwer can be 
given. 

How far thofe of old were let into the gofpel 
way of falvation we know not. Balaam expreff- 
ed the temper of a child of God. Whoever pof- 
feffed that temper relied on divine mercy, while 
endeavoring to fulfil all righteoufnefs. Such would 
refer themfelves to divine grace; and furely God 
would not be wanting to them. He might lead 
them by a way which they underflood not ; " but 
would bring them to their defired haven, and un- 
to God their exceeding joy. Their labor would 
not be in vain in the Lorcy 

Dependence on divine mercy is ftill our duty. 
Though favored with gofpel light, many things 
are yet hidden from us. Let us therefore do jufl- 
love mercy, and walk humbly with God, and he 
will guide us fh:ough the darknefs, and biing us 
to the reft which he hath prepared for thofe who 
lpvc ; rid fcrvc, and trull him here. For thefe 



Serm. iS.J Balaam's Anfwer. 255 

there is no commutation. Knowledge the moft 
perfeft ; faith the moft miraculous ; and facrifices 
the moft coftly, would all be cf no avail. God 
hath fhewnus what is good, and what he requires* 
May we hear and obey. Amen, 





SERMON XIX. 

Confessing Chriji an indispensable Duty* 



2 Timothy ii. 12. 

■ — If we deny him, he also will deny us. 

1 HIS is predicated of Chrift ; and looks for.* 
ward to the day when all mankind will Hand be- 
fore him as their judge. 

Denying Chrift is here declared to be a mortal 
fin. Thofe found guilty of it will hear that fen- 
tence — " Depart ye curfed \" But this is to be 
underftood only of a perfevering denial of him. 
Thofe who turn by a timely repentance, will find 
mercy. This is true of every fin. But repent- 
ance may be too late. It muft antecede death, or 
it will be of no avail. The day of grace termi- 
nates with life. From that period man ceafes to 
be a probationer, and his ftateis unalterably fixed. 

When the offers of pardon and peace are fent 
abroad, fom^ will not hear. Who will receive, 
and who rejefi the grace of life, is to us unknown. 
Our expectations are often difapporated. Some 



Serm. 19.] Confejfmg Chrift,. &c. 257 

come to (Thrift, of whom we had little hope ; others 
cannot be perfuadt-d, of whom our hopes were 
ftrong. We have only to M preach Chrift ; warn- 
ing every man, and teaching every man," and muft 
leave the event. 

Some live where the found of gofpel grace is 
not heard. We are made to differ from them* 
" To us is the word of this falvation fern." But 
this doth not fecure falvation to us. We mull 
bear and obey. " If we negledl fo great falva- 
tion, we lhall not efcape." 

Among the indifpenfable requirements of the 
gofpel. is that of confeffing Chrift. Himfelf hath 
determined it. " Whofoever fhall confefs me be- 
fore men, him frill 1 confefs before my Father 
which is in heaven j but whofoever (hall deny me 
before men, him wil! I deny before my Father 
which is in heaven."* 

Whether the apoPde had this declaration of 
our Savior's in his eye ; or it was revealed 
to him by the holy Spirit, we are not inform- 
ed ; but his language in the text is exprefs to the 
fame purpose — Ij we deny him, he alfo will deny us* 

These declarations have a particular reference 
to the duty of appearing openly ?o be Chrift's dif- 
ciples ; efpecially in times of perfecution. when 
ChriltTan's are expofed to fuflpeiings and death 
for his fake. Even in fuch times. confeffing[ Chrift; 
is a condi ion of being confeffed by him. If we 
think this a hard requirement, and refufe compli- 
ance, we lhall have no part in him, 

* Matthew x, 32, 

1 1 



258 Conf effing Chrijl [Serm. 19. 

What are we then to underftand bj'conf effing 
and denying Chrtjl. 

Considering one of-- thefe may fuffice. The 
text regards the latter. To this we will therefore 
turn our attention. 

Christ may be denied in words ; or in works ; or 
by a perverjion of the gofpel, caufing it to become 
another gof pel. We will treat of each, briefly, 

I. Christ may be denied in words. 

As " with the moath confeffion is made to fal- 
vation," fo with the mouth we may " deny the Lord 
who bought us/* This is done by thofe who de- 
ny that Jefus is the Chrift. Thus he was denied 
by the Jews, among whom he was born, and pair- 
ed the days of his earthly reGdence. 

That people had many peculiar advantages for 
knowing Chrift, and many fpecial evidences of 
his truth. " To them were committed the oracles 
of God." They had the prophets who teftified 
of Chrift. To them did he appeal, and by them 
call on the Jews to try his claims to the Meffiaf- 
fhip — 8I Search the fcriptures; they are they which 
teftify of me." That people alfo witneflfed his 
Jnifacles, " which were fuch as no man could do 
except God were with him." They wit ne fled the 
wonders which attended his birth — thofe which 
attended, and followed his death — many of that 
nation, who had feen his crucifixion, and the fold, 
ier's fpear pierce his heart while he hung on the 
croiSj faw him alive after his paffion; and a fuffi- 
cient number, moftly, if not wholly Jews, witneff- 
ed his afcenticn. Yet as a people they reje&ed 



Serm. 19-3 m tndifpenfahle Duty. £59 

him, and continued in unbelief ! Not only denied 
him before Pilate, but notwithstanding the teach- 
ing and miracles of the apoftles, perfevered in 
their denial of him, and perifhed in it ! This was 
foretold. Chriii warned them of the event of 
their infidelity— " If ye believe not that I am he, 
ye (hall perifti in your fins/' But they would not 
hear. 

By the Gentiles the gofpel was more kindly re- 
ceived. Though devoid of that knowledge of 
God and true religion which might have prepared 
them for the reception of it, when they witneffed the 
mighty works, wrought by thofe who preached it, 
they believed. Miracles are appeals to the fen- 
fes of mankind. And when thofe who had wor- 
shipped dumb idols, beheld the wonders wrought 
by the minifters of Chrift, they perceived that they 
were fent of God, and became obedient to the faith* 
Then did " many come from the eaft and w r eft 9 
and fet down in the kingdom of God ; flrhile the 
children of the kingdom were cafi: out/' Chrifti- 
anity fpread abroad. " The heathen were given 
to the Son for an inheritance, and the uttermoft 
parts of the earth for a poffeffion." For feveral ■ 
ages, mod who were educated in Chriftian lands, 
and bleffed w r ith revelation, profefifed to believe 
the gofpel. But in later ages there hath been a 
falling away, agreeably to the predi&ions which 
went before, and many deny the truth of the gof- 
pel, and rejeft it as fabulous. 

II. Christ may be denied in works. He is fo> 
by fome who in words confefs him, 

/ 



fi6o Conf effing Chri ft [Serm. ig„ 

Those who enroll themfeVes among Chrift's 
di r ciples ? thereby engage to be his followers. This 
is enjoined and made a term of acceptance, " If 
any man will come after me, let him deny him- 
felf and take up his crofs and follow me — whom- 
ever doh not bear his crofs, and come after me, 
cannot be my difciple/' 

To follow Chrifl is to cultivate his temper, and 
tread in his fteps. " Chrifl: was meek and lowly 
in heart. M He did God's commandments, It 
was " his meat to do the will of him that fent 
him/' Thofe who are his difciples have learnt 
of him* The fame mind is in them, which is in 
him. When this divine temper is wrought into 
the fouL it appears in the life. Thofe who have 
his fpirit. walk as he walked. 

Some call themfelves Chriftians, who do not 
follow Chrifl;. But he doth not acknowledge them 
to be his. He ranks them among thofe who deny 
him. " Why call ye me Lord, Lord, and do not 
the things which I fay ? Then are ye my friends, 
when ye do all things, whaifoever I have com- 
manded vou." 

Christ's name is blafphemed, when thofe who 
call themfelves after him live in allowed wicked- 
nefs. Sure are the wounds which he hath received 
in the houfe of his ftiends." No other have been 
fo deep and deadly. 

But thofe who while they call themfelves Chrift's 
friends, live like the wicked world, difcover their 
hvpocrify — that they are not of Chrift's flock- — 
6C His flock hear his voice and follow him." G.h- 



Serm. 19. °] an indifpenfalle Ditty* 281 

ers may creep in unawares, but they are not of his 
fold. The apoftle fpeaks of thefe falfe profeffors 
in his epiftle to Titus.* ■< ! hey profefs that they 
know God, bu^ in works they denv him, being a- 
bominable and difobedient, and unto every good 
work reprobate. "f 

Others deny Chrift by refuting toconfefs him : 
*' For the refufal is in wotks to deity him " 

Under the former difpenfation certain duties 
were enjoined as fokens of fubj^cHonto the divine 
Sovereign. To negleft them, was confidered as 
breaking the covenant of God. " And God faid to 
Abram, thou (halt keep my covenant, thou and thy 
feed after thee. This is my covenant whkh ye 
fball keep between me and you, and thy feed af.er 
thee: hvery man child among you {hall be cir- 
cumcifed. The uncircumcifed man child fhall be 
cut off from his people ; he hath broken my cove- 
nant. "J An a tendance on the paffover was en- 
joined under the fame penaltv. The perfon who 
fhouid negledl it, was ordered to be cut off frorii 
Ifrael. Every rite and ceremony enjoined in the 
law wasob s igatory. To neglefl them was to fef u 3 
the ftandard of rebellion agrinft God — deny his 
fovereignty — his right to give law. Thofe who 
perfeveredin neglefils, after warnings, were no a * 
to be confidered as his people. 

Under the gofpel difpenfation, duties of like im- 
port are enjoined, and under the fam^ penal:} 
The tokens of beonging to Chrift are command 
To negleft them is to reject the Savior, ard f( 

* Titus i. x6. i Titus i. 16, $ Genefis xvii. 9—14. 



262 Conf effing Chrift [Serm. 19* 

feit the benefits of an intereft in him. Among 
thefe an onen profeffion of faixh in Chrift, is one 
of the chief. So it was c^nfidered by the apoftles, 
and primitive Chriflians. They dared not negle£l 
it when it coft every worldly comfort, and even 
life. Neither was it a groundlefs fear which ex- 
cited them to fu cc ftly a duty. Their Lord, had ex- 
prefsly declared, that "whoever fhould be aftiam- 
ed of him. before an evil and adulterous genera- 
tion, he would be afhamed of them before his Fa- 
ther, and before his angels." 

If we attend to our context we (hall fee that the 
apoftle has here a fpecial reference to denying 
Chrift in this way — " Remember that Jefus 
Chrift, of the feed of David, was raifed from the 
dead, according to my gofpel : Wherein I fuffer 
trouble as an evil doer, even unto bonds; but the 
word of God is not bound. Therefore I endure 
all things for theeledt's fake, that they may obtain 
falvation, which is in Chrift Jefus, with eternal 
glory. It is a faithful faying, for if we be dead 
with him, we fhall alfo live with him : If we fuf- 
fer, we fhall alfo reign with him : If we deny him, 
he alfo will deny its : If we believe not ; yet he abid- 
eth faithful ; he cannot deny himfelf." 

The apoftle perievered though he fuffered the 
lofs of all things, and incurred every indignity and 
forrow ; and eveji when he fore fa w the lots of life, 
in confequence of adhering to the Chriftian caufe 
and continuing fo preach the gofpel. When fome 
who were concerned for him, would have diflfuad- 
ed him from adventuring among the enemi'-S of 



Serm. 19.] an indifpenfabk Duty. 263 

Chriftianity, efpecially as his dangers and fuffer- 
ings among them, were foretold by a prophet, he 
refufed their counfel and adhered to his purpofe, 
though tenderly affe&ed with their concern for him* 
<{ What mean ye to weep and to break mine heart ? 
For I am ready not only to be bound, but alfo to 
die at Jerufalem for the name of the Lord Jefus." 
and when his laft confli6l approached^ apprized or 
what was before him, he advanced without dif- 
may — " I am now ready to be offered and the time 
of my departure is at hand/* 

St. Paul might have avoided all the evils which 
he endured becaufe he belonged to Chrift, by only 
pra&ically denying him : But he dared not deny 
him. He knew the confequences which would 
follow the part he a&ed. ;; If we fuffer we fhall 
alfo reign with him ; if wt deny him, he alfo will dt- 
ny as. Having refpefi to the recompence of re- 
ward/' he preffed on, exulting in the profpe£i be- 
fore him — " I have fought a good fight, I have 
finifhed my courfe, I have kepc the faith : Hence- 
forth there is laid up for me a crown of righteouC 
nefs, which the Lord the righteous Judge, fhall 
give me in that day/' 

" If to negleft profefling Chrift, when it expos- 
ed to fuch fufferings, was considered as denying him, 
and incurred the forfeiture of an intereft in him, will 
it now be difpenfed with ? Now, when it expofeth 
to no fuffering, or lofs ? When it both became the 
tnoft cheap and eafy of all duries ? 

Are the terms of acceptance with God in Chrift 
changed? Are they not the fame as formerly? 



264 ConfeJJlng Chrift [Serm. ig* 

Doubtlefs thev are effemially the fame. <; There 
is no refpeti of perfons with God/' If to neglect 
the badges of difcipiefhip was formerly to deny 
Chrift, it is ftill to deny him, Jf we deny him, he 
alfo will At ny us. , 

III. Christ may be denied by a perverfion of 
the gofpel, caufing it to become ano her gofpel. 

Some of this dtfcription were found in the prim- 
itive chuich. Such were thofe who mad Chrifl 
the minifter of fin — who confidered the debgn of 
his coming, not to be " to deftroy the works of the 
devil/' but to render it fafe to live in fin and in- 
dulge depravity. Such were thofe who held the 
do6irine af the Nicolaitanes ; and the dothine 
of Balaam, which were probably nearly akin, 
giving countenance to uncleannefs. Such were 
alio thofe pretendedly enlightened perfons. who 
claimed knowledge in divine things, fuperior to 
that of the apoftles, and taught »hat chafti'y, and 
temperance, and fundry other duties enjoined of 
God, were not obligatory on believers. Thefe 
aredefcribed by St. Peter and Jude, as enemies of 
Chrift. 

In later ages the gofpel hath not been lefs cor- 
rupted, by fome, who have calhd themfelvts 
Chriftians. It hath become in their hands, anoth- 
er gofpel. 

It may be difficult precifely to determine, all 
who in this way deny Chrift : But when themani- 
f , it tendency of any fcheme, called Chnltian, is to 
lead to (in, render fecurein fin, or build the hope 
of falvation on any other foundation than the me<r- 



Ss&m. ig.] an indifpenf able Duty. &6§ 

cy of God, and merits of the Redeemer, it mull 
lead to a pra&ical denial of Chrift. To the fac- 
red ftandard fhould every fyftem be referred. 
Thofe which deviate effentially therefrom, lead to 
a denial of Chrift ; and will produce a denial by 
him before his Father in heaven. 

REFLECTIONS. 

If we do not miftake the Scriptures, thbfe who 
deny Chrift are without hope; and thofe who re- 
je£t, and thofe who negleft the gofpel, or refufe to 
confefs the Savior, are to be reckoned among them. 
Some are otherwife minded. " If aperfon only 
afts fincerely, no matter what his religious princi- 
ples, (lay fome) or whether he hath religious prin- 
ciples ; he will find mercy with God and be ac- 
cepted of him;" an opinion which isfpreading in 
this liberal age ! 

We would gladly adopt it 9 and receive to the 
arms of charity all who appear to aft honeftly, 
could we fee reafon for it. But, in our apprehen* 
fion, the word of truth condemns thofe who deny 
Chrift, and declares that they will be denied by 
him before his heavenly Father. We read of dam- 
nable herefies — of thofe who are given up to ftrong 
delufions that they fhould believe a lie, that they 
might be damned."— And find anexprefs declara- 
tion, cutting off unbelievers from all hope. — ■" He 
that believeth not fhall be damned." 

Whatever God may do with thofe who have 
not the gofpel, thofe to whom it is fent muft be- 
lieve, receive and obey it, or perifh in their firv c . 
This is fo plainly and exprefsly declared in the 
K k 



z66 Confejing Chrijl, (£c. [Ssrm. 19, 

word of truth, that we wonder doubts fhould arife 
in the minds of thofe who believe it. 

Nor is it lefs ftrange, that confeffing Chrift fhould 
be thought a matter of indifference. Scripture is 
equally exprefs refpe£ting this matter, as the oth- 
er. We have feen that under the former difpen- 
fation, God's covenant and the tokens of it were 
commanded, under penalty of excifion from his 
people — That in the apoftolic age, Chrift was to 
be confefled, under penalty of being denied by 
him in the prefence of God. Thefe are not mat- 
ters of doubt. 

They are ftoney ground hearers who " are of- 
fended when perfecution arifeth becaufe of the 
word/' Thefe bring no fruit to perfe&ion. 

If the terms of acceptance with Chrift are the 
fame now as formerly : If they are not lowered 
down from their original, a denial of him, either 
verbal or pra&ical, will fhut men out of his king- 
dom. 

It becomes thofe who have "a hope toward God 
while fuch their ftate, to confider thefe things. 
" It is a faithful faying — If we fufFer with him, 
we fhall alfo reign with him : If vjc deny him, he 
alfo will deny us" 




SERMON XX. 

*j?he Fear 'which terminates hi the Second Death. 



Revelation xxi. 8* 

The fear jul— shall have their part in the lake which burnetJt 
with fire and brimstone; which is the second death. 

IHE terms on which only we can be Chrift's 
difciples are laid before us in the Scriptures, and 
we are counfelled to confider them before we en- 
gage to be his. 

Though Chrift was born to be a king, his king- 
dom is not of this world. He doth not perfuade 
men with the profpefl of great things here ; but on 
the contrary warns his followers, that " in this 
world they fhall have tribulation ;* pointing them 
to another, as the place of their reft, and teaching 
them there to expetfc the reward of their labors 
and fufFering here. And here the faints in every 
age, have " groaned, being burdened. Had God 
provided nothing better for them, he would be a- 
fhamed to be called their God. 



s6% The Fear which terminates [Serm. 2©* 

The primitive ChnRians drank largely of the 
bitter cup. All the apoflles, except John, are 
faid to have fealed their teftimony with their blood. 
John at an advanced age, died peaceably in his 
bed at Ephefus. But he did not efcape perfec- 
tion here. When the revelation was made to him, 
he was in exile " for the word of God and for the 
teftimony of Jefus. For his confolation, and for 
the edification of the church, he was vifited in his 
lonely ftate, by the exalted Redeemer, who unveil, 
ed futurity before him, briefly fketching the chang- 
es which were to pal's over his people till the con- 
fummation of all things. The vifion clofed with 
the folemn, dreadful procefs of the great day, and 
its confequences to the righteous and to the wicked ! 
The divine vifitant enlarged on the glories of 
the heavenly ftate beyond any of the prophets who 
had gone before. The defcription is clothed in 
figurative language, affording only a partial view 
of " the glory which is to be revealed/' fufficient 
however to convince us, that " eye hath not feen, 
ear heard, or the heart of man conceived the things 
which God hath prepared for thofe who love him/' 
But who will be made to poflefs thefe glorious 
things ? They are offered to all who hear the found 
cf the gofpel ; but conquering believers will only 
attain them. Their contrail will be the portion 
of others. 

This life is a warfare, in which we are called to 
contend with our own corruptions and with the 
powers of darknefs — " He that overcometh fhall 
inherit all things : M But thofe who are overcome, 



Swm. 20.] in the Second Death. &6g 

w$l have their part in the lake of fire — which is the 
'faond death. 

;' To underftand the grounds of this conteft is 
highly important, Miftakes here may be fatal. 
:To atfift the inquirer, the characters of conquerors 
and captives are drawn in the fcriptures. The 
Tirfe of which the text is a part, mentions feveral 
general characters of the latter kind, and deter- 
mines their future portion — The fearful, and un- 
ielieving, and the abominable, and murderers, and 
whoremongers, and forcerers, and idolaters, and all 
liars, fhall have their fart in the lake which burnetii 
with f re and brimjione ; which is the fecond death. 

In the profecution of our fubjeft, only one of 
thefe general charafters will be confidered — the 
fearful. 

Who then are intended by the fearful ? And 
what is the fear which leads to deflruftion ? 

Fearful, is a term feldom ufed to defcribe fin- 
ners. It occurs, we believe, in no other fcripture, 
Every kind of fear is not bnful ; much lefs incon. 
Client with a ftate of grace. " The fear of the 
Lord is the beginning of wifdom" — it difpofes the 
fubje£t of it to mind the things which belong to his 
peace, and flee to the hope fet before him in the 
gofpel. The fear of God is often ufed to defcribe 
the good man, and given as a leading trait in his 
charadier. It is noted in favor of Obadiah, the 
fervant of Ahab, that he " feared the Lord 
greatly/' 

To have no fear of God before one's eyes, is ex- 
preflive of great obduracy in fin ; of the lad grade 



syo The Fear which terminates £Serm. 20. 

of depravity. Yet in the text, the fearful, are men- 
tioned as the firft rank of thofe who will have 
their part in the burning lake ! What then is this 
fear? 

It may be of feveral kinds ; particularly — That 
tvhich precludes trufl in God, and reliance on his gr act 
in Chrifl — that which operates to explain away the 
law of God — that which puts men upon duty in order 
to atone for fin— and that which fhrinks from the 
hardfhips of religion. 

I. The fear which leads down to the lake of fire, 
may be that which precludes trufl in God and reliance 
en his grace in Chrifl. 

Faith in Chrift, and reliance on divine grace 
in him, are conditions of falvation* Where thefe 
are wanting Chrift will not profit. Faiih and re- 
liance are united. The latter is dependant on the 
former, and rifeth out of it. u He that cometh to 
God, mull believe that he is, and that he is the 
rewarder of them that diligently feek him." 

The fearful and unbelieving are here fet to- 
gether — the fearful and unbelieving fhall have their 
part — Perhaps they are thus joined to intimate that 
the fear intended precludes the faith to which the 
promifes are made. 

The (inner who is the fubjefi of this fear hath 
fo deep a fenfe of the finfulnefs of fin, efpecially 
of his own, that he is afraid to make God his hope 
— afraid to look up to the throne of grace, or to 
afk mercy of God. He would gladly flee the di- 
vine pretence, like the firfl: guilty pair, when they 
heard (he voice of God walking in the garden af- 



Serm. 20.3 in the Second Dealh. 371 

ter their fall. When fear hath this effefi, it 
drives the finner from the mercy which alone can 
fave him. 

" Christ came not to call the righteous, but 
finners to repentance. He came to feek and fave 
that which was loft/' To finners, mercy is offer- 
ed in him. Were we without fin, we fhould have 
no need of mercy. If we flee from Chrift becaufe 
we are finners, we flee the mercy which alone can 
fave us, and put offered falvation from us ; for it 
is offered us only in him. To drive finners away 
from the Savior by fear, when he can hold them 
no longer fecure in fin, is an old device of the 
deceiver, which hath probably often fucceeded. 

On fecure and awakened finners, different de« 
lufive arts are praclifed. The former are perfuad*. 
ed that fin is a trivial evil, far from meriting eter- 
nal punilhment ; that God is not greatly offended 
at it ; that it is eafy to obtain forgivenefs ; that as 
we are required to forgive every offender who 
faith, I repent, God will do the fame ; that it is 
only to afk mercy, when we can fin no longer, 
and it will be immediately granted ; fo that there 
is very little danger in fin. But thofe who are 
awakened — who fee the evil of fin, and tremble 
for fear of God's judgments, are tempted to be- 
lieve that divine juflice will only be exercifed, es- 
pecially toward them— that their fins are unpar- 
donable ; their day of grace ended, and that they 
I have nothing before them but " a certain fearful 
looking for of judgment." In fuch fuggeftion, 
the defign of the tempter is to drive finners to def- 



$7^ The Fear which terminates [Serm. && 

pair, and thus drive them away from Chrift. If 
he avails to effefl it, his end is gained ; for there 
is falvation in no other. 

It is emphatically true of the defpairing Gnner, 
that he " cannot go to Chrift for life.** All who 
go to him, believe him able and willing to fave* 
Devoid of this faith none can go to him. There- 
fore doth the fear which precludes faith lead down 
to ruin. 

II. Fear which operates to explain away the law 
of God, hath the fame effect. 

This is fornetimes the effecl of fear. Thofe 
who believe that there is a God, and that the holy 
fcriptures are his word, cannot feel fecure while 
they confider themfelves condemned by his law, 
and view themfelves as the objefts of his wrath. 

Therefore do the flaves of depravity endeavor 
to explain away God's law — therefore to perfuade 
themfelves that certain duties are not required — * 
that certain felf denials are not enjoined ; or that 
there is fomething in their particular cafe which 
exempts them from this or that % which is required 
of others. 

The cunning which fome difcover in finding 
out excufes and evafions, by which to cheat them- 
felves and filence their confeiences, is affe&ing. 
It (hews them to be the flaves of Satan, and fer- 
vants of corruption, and that they love their maf- 
ters, and refufc to go out free, when liberty is of- 
fered. 

When people of this defcription pretend to in 
quire what is their duty, their real defign is t< 






Serm. 20.] in the Second Death. 273 

evade the obligations of it. And they often fuo 
ceed to perfuade themfelves that they are free 
from the obligations of it. But few others are de- 
ceived. The veil of the covering fpread over 
their defigns and views, is opaque only to them- 
felves ; to others it is tranfparent, and leaves them 
without excufe. 

Frequent iriflances of this unfairnefs are vifi- 
ble in the world. When people make themfelves 
eafy and fecure, without " faith which works by 
love and purifies the heart — without repentance 
which mourns for fin as difhonorable to God, and 
in itfelf an evil thing, and a bitter, and without 
devotednefs to the fervice of God, as well as a re- 
liance on his grace in Chrift, no matter what they 
fubftitute in the place of thefe graces, all is of no 
avail ; hope is built on the fand. That many of 
thefe vain fubftitutes are to be found among men, 
Who is infenfible ? When fear hath this effeft, it: 
leads down to the fiery lake. 

III. Sometimes fear puts men upon duty in order 
to atone for fin and merit the divine favor. Afraid 
of God's judgments, they fet themfelves to do com. 
manded duties, and place their dependance on 
thefe doings of their Own. 

Duties done by men have nothing meritorious 
in them. The defign of many things which God 
hath enjoined is to ferve as a fchoolmafter to 
bring men to Chrift. None are intended to fave by 
any virtue in them. By nothing which man can do 
is God made his debtor, Neither doth ought 

Ll 



274 Th* ^ C(ir which terminates [SerivI. 2Ci 

done by man recommend to the divine favor if 
perverted and made the ground of hope toward 
God. 

The finner's bed recommendation to the divine 
favor is a fenfe of his own demerit, which lead$ 
him humble and felf abafed to caft himfelf on 
grace in a mediator. His moft prevalent prayer 
is that made by the publican — " God be mer- 
ciful to me a finner." Sinners are invited to 
the Savior, and encouraged to hope in him— 
" Look unto me and be ye faved all the ends of 
the earth. It is a faithful faying, that Chrift 
came into the world to fave Tinners." But he 
faves only thofe who receive and trull in him. 
If we go about to eftablifh our own righteoufnefs, 
relying on our own doings as the ground of our 
acceptance ;/ith God, he will give to us according 
to our works — " Behold all ye that kindle a fire, . 
that compafs yourfelves about with fpark§ ,; walk 
in the light of your fire, and in the fparks that ye- 
have kindled : This fhall ye h^ve from mine hand, 
ye fhall lie down in fori-ow."* 

Not that finners are to neglect the means of 
grace, or indulge in fin. When God promifed 
his church to give them a new heart, and caufe 
them to walk in his ftatutcs, he declared that thofe 
bieflings (hould be given in anfwer to prayer — 
" Yet for this will I be inquired of by the houfe 
of Ifrael to do it for them." Anc| when the apof- 
tle teaches how to feek renewing grace, he cirefts 
to "lay apart all filthincfs and fuperiluity of 

* Ifaiah 1. ix. 



Sehm. 2G.] in the Second Death. 275 

siaughtinefs and receive with meeknefs, the in- 
grafted word/* 

Saving grace is perhaps,, never given till it is 
afked of God. Sinners are made to fee their need 
of this divine gift and led to cry to God for it. It 
is then when they aik that they receive. That they 
fhall not afk in vain, is intimated %with fufficient 
clearnefs in the word of truth. " Whofoever (hall 
call on the name of the Lord, fhall be faved. If 
thou kneweft the gift of God — thou wouldejl have 
njked of him, and he would have given thee living 
water." 

Yet the {inner merits nothing by any doings of 
fois. The true penitent is fenfible of it. He relies 
on grace alone ; and afks mercy of God for the 
fake of him * who died for his offences, and rofe 
again for his juftification/' He feeks in the ufe of 
appointed means becaufe it is the way of duty, and 
the way in which God is wont " to have mercy, 
on whom he will have mercy ;*" who are common- 
ly chofen from among thofe who feek his face. 

As fear puts fome on duty, it excites others to 
that which is not duty— puts them on doing things 
which are not required. Such are the pilgrimages 
and penances of the Romanifts; and fuch thefe- 
verities which fome others have pra£lifed on them- 
felves with a view to atone forfin and render Deity 
propitious. 

These have no tendency to conciliate heav- 
en. A curfe is more likely to follow them than a 
Welling ; yet in this way fome have thought to 



2j6 The Fear which terminates [Szrm. 20. 

atone for fin and make peace with an offended 
God!* 

IV. There is yet one other kind of fear which 
leads to deftru6iion — that which caufes men tojhrink 
from the hardjhips of religion ; and decline the dif- 
ficulties which lie in the way of duty. 

Difficulties and temptations were not pecul- 
iar to the fir ft ages of Chriftianity. St. Paul, af- 
ter mentioning his own, declares them, in a meaf- 
ure, common to all Chrift's followers — " Yea, and 
all who will live godly in Chrift Jefus, fhall fuf*. 
fer perfecution." 

The trials and difficulties of the righteous are 
divers, but none efcape them. Many arife from 
indwelling corruption — many from an infnaring 
world — many from Satan's malice and devices. 

In fallen man there is a bias to error and wick- 
ednefs. Not to fuffer his own lufts to draw him 
away, and entice him to fin, requires great felf 
denial. 

From a wicked world temptations alfo arife and 
difficulties fpring up. In this land, the enemies 
of religion, have not power to kill and deftroy 
the faithful; but they have power to pour con- 
tempt upon them. Cruel mockings may fevere- 
ly try thofe who fear neither the gibbet, nor the 
flake. Thefe do try the people of God at this 
day. 

Neither do the powers of darkncfs ceafe to 
trouble and afflift — to aflault the faithful with their 
temptations, and to lay fnares to entangle thern, 

f Vide Sermon on CollofTians ii. 8. 



Serm. 20.] in the Second Death. 277 

'• Your adverfary the devil, as a roaring lion, walk- 
eth about, feeking whom he may devour/' Satan's 
devices are without number — his attacks are made 
from every quarter ; and he is often fo hidden 
that it is difficult to difcover him. Sometimes he 
affumes the mafk of religion — is " transformed 
into an angel of light," the more effe£tually to 
cover his dark defigns. Such is his enmity that he 
is indefatigable in his endeavors to feduce and to 
deftroy — fuch his craft and experience, that he is 
wife to accomplifh his nefarious defigns : And a- 
gainft the faints his rage is the greater, becaufe he 
knoweth that his time is fhort. 

Here the people of God live in a ftate of war- 
fare — conflict with many enemies and fuffer ma- 
ny forrows. Often they are called to fuffer for 
Chrift — becaufe they are numbered among his fol- 
lowers and wear his livery. 

If any of thefe things move us, if we are afraid 
to encounter thefe hardfhips, are difcouraged. in 
our Chriftian courfe and induced to turn back from 
after Chrift, our fear will deftroy us — it will caufe 
us to have our part in the lake of Jire — which is the 
fecond death. 

This hath happened to fome who have af- 
fumed the Chriftian name, and for a time ap~ 
peared among Chrift's difciples ! They haWjor- 
faken him. 

There is an hour of temptation, which trieth 
thofe who dwell on the earth ; many fail in the 
trying hour. Attacked by enemies and aflaulted 
hy temptations, they yield themfelves captives to 



378 The Fear which terminates [Serai. 2p> 

their fpiiitual enemies. This happens to fome 
who had " heard the word and received it with 
joy — in the time of temptation, they are offended 
and fall away." Wanting courage to itaod on the 
Lord's fide, when it expofes them to reproach and 
fufferings, they fuffer themfelves to be overcome 
of evil, and fall from their ftedfaftnefs. Thefe are 
Chriflians only in name. The real Chriflian pof- 
feffeth a noble courage which raifeth him fuperior 
to every trial, and enableth him to fubdue every 
enemy. The ftorms of temptation beat upon him ; 
but he flands firm — refills the powers of darknefs 
and his own corruptions — is moved neither by the 
frowns, nor flatteries of the world. Like an emi- 
nent faint of old, he " hath refpeQ; to the recom- 
pence of reward/' keeps heaven in his eye, and 
preffeth on in his way thither. " Through Chrift 
ftrengthening him, he doth all things and abounds 
— holds out to the end and is made more than a 
conqueror/' 

To fuch " pertain the promifes — they over- 
come — will inherit all things. God will be their 
God, and they will be his children." 

Bur thofe who cannot, " endure hardnefs as 
good foldiers" — who faint, and fail in the day of 
trialj/fuffering the enemy to prevail, and them- 
f^v"«T&Tbe overcome, " will lofe that which they 
have wrought — others will take their crowns, and 
they will have their part in the lake ofjire and brim* 
Jlone : Which is thefecond death* 



Serm. 20.3 in the Second Death. 279 

Thus we have feen who are intended by the 
fearful, and their fad ftate. Influenced by fear 
which drives them from the Savior; or leads them 
to explain away God's law ; or drive them to du- 
ty in order to atone for fin ; or too timid to take up 
the crofs and follow Chrift, they have no part in 
him. They are afraid of mifery ; and their fear 
indulged, will bring mifery upon them far beyond 
their fear ! For " who knows the power of God's 
anger/' 

Before us the door of mercy is yet open. We 
are invited to Chrift for life. God hath no pleas- 
ure in the death of finners. He is ready to receive 
the returning prodigal. His arm is not {hortened 
that it cannot fave. He offers pardon and peace 
to the chief of finners. The deeper fenfe we have 
of fin, the more we abhor ourfelves for fin, the 
more welcome to his grace. 

Weary and heavy laden finners are particular- 
ly invited to the Savior. He will not fend them 
empty away. As the returning prodigal was re- 
ceived by his father, fo is every repenting finner, 
by his Father in heaven. When the prodigal re- 
folved to return with, a ." Father I have finned— 
the father faw him a great way off/' and all his 
bowels yearned over him — " he had compaflion, 
and ran and fell on his neck, and kiffed him" — 
bid him a hearty welcome — lavifhed the riehefl fa. 
j vors on him, and called all to rejoice at his return. 
In like manner our heavenly Father receives the 
returning penitent. This is the fpirit of the par- 
able. 



280 The Fear which terminates [Serm. ao. 

Fear not then, ye who mourn in Zion. Come 
empty and naked as ye are, and fall down before 
an offended God, with, " Father I have finned-— 
God be merciful to me a finner." Come thus to 
God, and caft yourfelves on his grace in Chrift, 
and his grace will be fufficient for you. We are 
warranted to promife you a kind reception. 

Let none think to hide their fins by excufes or 
palliations. They are all open to the divine eye. 
iC There is no darknefs, nor fhadow of death where 
the workers of iniquity may hide themfelves." 
Neither let any think to atone for their fins by do- 
ings of their own. The blood of Chrift is the on- 
ly atonement. Our befl fervices are polluted with 
fin. Let us endeavor to fee our fins as they are, 
renounce them all, and repair to the mercy of God 
in Chrift. There is a fulnefs of merit in Chrift, 
and a fulnefs of mercy in God. -There we may 
truft and not be aftiamed. 

Let none be difcouraged by the difficulties 
which lie in their way, or faint under the hard- 
fhips of the crofs. If God calls us to trials he 
will fupport us under them — yea, if we make him 
our hope, and are not needlefsly wanting to our- 
felves, he will make us more than conquerors; he 
will make us triumphers in Chrift. But if we fear 
to enter the lifts againft our fpiritual enemies or to 
endure ought to which we are called in the way 
of duly, whether it be contempt, fufferings, or 
} fc, we (hall bring greater forrowa on ourfelves 
by (blinking back in the day of trial, than by preiT- 
ing forward, and bearing all which duty requires. 



in the Second Death. 



281 



Serm. so.] 

Our forrows, if we abide faithful, and are not mov- 
ed away from the hope of the gofpel, will be only- 
temporary ; and under the preffure of them, we 
fliall be fupported by Omnipotence ; but if we 
draw back, and refufe to deny ourfeives, fainting 
in the day of trial, our forrows and fufferings will 
be eternal, and as fuch as Omnipotence can only 
inflia ! 




M M 










SERMON XXI. 

^tbe "Ends of Family Institution^ with observa- 
tions on the Importance of Education. 



MALACHI ii. 15. 

And did not he make one ? Yet had he the residue of the. 
Spirit. And wherefore one ? That he might seek a god,* 
ly seed.— 

TOWARD the clofe of the Babylonifli captiv- 
ity, religion revived among the Jews. Several 
zealous and able reformers were raifed up and 
advanced to power, whofe influence was bleffed 
to call back that people from their declenfions, 
and prepare them for mercy. But the effe6l of 
their labors was only temporary. When they 
were gone off the ftage, the people again apofta- 
tized, negle&ed the worfhip and ordinances of 
God, and became vicious and corrupt. This 
prophet, who lived feveral ages after their return 
io Canaan, was fent to reprove their irreligion and 
the immoralities, which abounded among them, 
and had infefied every order of men. 



i 



Serm. 21.] The Ends of Family Inflitution. 283 

One of the fins then rife in Ifrael, was a family- 
fin. Family contentions, which frequently ter- 
minated in divorces, were become common. 

Divorces were permitted to the Hebrews, "for 
the hardnefs of their hearts, but it was not fo 
from the beginning/' 

Laroer communities are all made up of fami- 
lies. Evils therefore which affeft the latter, can- 
not but affeft the former. Were all the families 
which compofe an empire divided and unhappy, 
the empire would be fo. 

It is alfo worthy of notice, that the firR rudi- 
ments of character, which render good or bad, and 
caufe people to be bleffings or curfes in fociety, 
are commonly begun in thofe nurferies of our 
race. The bias there given, feldom wholly wears 
off ; it is generally carried, in degree, through 
life. Probably many of the evils which afflicted 
the Jews in the days of this prophet, had their or- 
igin in the cradles of the nation. He was there- 
fore dire&ed to ft like at the root of evils, and by 
endeavoring to reform the fmalierfocieties,of which 
the larger were compcfed, to reform the whole. 
With this view he led back the minds of thofe 
among whom he miniftered, to the origin of fami- 
lies, and declared the merciful defign of the Moft 
High, in their inflitution — That he might feck a god- 
ly feed. 

Seeking a godly feed is not the only defign. It 
is however a principal defign, and will be chiefly 
regarded in the following difcourfe. 



284 The Ends of Family Injlitution. £Serm. 2U 

On e thing defigned is the comfort and advantage 
of the feveral members of thefe little communities. 
But to the attainment of thefe ends, they muft 
fceep refpeftively, in their places, and a£t faithful- 
ly in them . The heads muft live together in harmo- 
ny, and unite in ordering the common affairs of the 
fociety ; and the inferior members muft fubmit to 
their authority, and do the duties of their ftations. 

Human happinefs greatly depends on the tem- 
per and conduft of thofe who are connedted in 
the neareft relations, and live together. Suppofe 
trouble abroad, yet if one hath peace and friend- 
ship in his family, and finds order and affe&ion at 
home, he will not be very unhappy. He will 
often " retire to his fecret chambers, and fhut the 
doors about him, till the evils are paft." But the 
houfe divided againft itfelf, is a fcene of confu- 
fion and trouble. Contentions there, are like a 
continual dropping. 

The man who hath affluence and honor ; who 
is refpedied or envied abroad, is but a wretch, if 
his retirements are unquiet ; if his family connex- 
ions are peevifh and difagreeable, and the inferior 
members rife in rebellion and refufe obedience to 
his reafonable requirements, or negleft the duties 
of their ftations. Fidelity and affediion in the near- 
eft relations, yields the greateft temporal felicity ; 
the want of them occafions the moft pungent 
grief which is experienced in life ; that which 
arifes from fcnfe of guilt excepted. 

Tin: part adled by every member of a family, 
;;fFecis the whole. None can rejoice or mourn 



Serm. 21. J The Ends of Family Inftitution. 285 

alone. All participate in the joy or grief, All 
are affected by the difcharge, or negleft of rela- 
tive duties : Joy and forrow keep pace with them* 

Neither are the evils which arife from thefe 
abufes to be avoided by celibacy, without incur- 
ring others of a ferious nature. Man is formed 
for fociety. An help meet was neceffary even in 
Eden. To have remained alone would have 
rendered an earthly paradife a tirefome place. 
Therefore was a fuitable companion given of God, 
to crown the joys of innocence. 

The comfort and advantage of the members is 
manifeftly one defign of family inftitution ; but 
where the duties of the feveral relations are neg- 
le£ied, or counteracted, the ends are fruftrated, 
and the bleffing changed into a curfe. " It is 
better to dwell in the wildernels than with a con- 
tentious and angry woman/' And the woman 
who inftead of a kind and virtuous companion, is 
joined to a tyrant, or a man of Belial, muft have 
forrow upon forrow, till death comes to her relief. 

But the defign of family inftitution expreffed 
in the laft claufe of the text — That he might fetk 
a godly feed, will be chiefly attended to % 

We are here taught that God made one, and 
only one to be man's companion and helper — that 
he might feek a godly feed. One is neceffary for 
this purpofe ; more would rather hinder than help. 
With one there is a joint intereft ; more would 
caufe divifions. 

To anfwer the ends propofed, the connexion 
xnuft be for life. It muff not be left to the par- 



% 85 The Ends of Family Injlituiion. [Serm. 21. 

ties, or either of them, to diffolve it at pleafure, 
as the Jews of that age contended. This liberty 
the prophet fhews to be contrary to the fpirit and 
defign of marriage. He obferves that though God 
had the refidue of the Spirit — all power, and could 
eafily have made many, he made only one, to be 
the companion and helper of man — that this in- 
dicated the defign of marriage to be an indif- 
foluble connexion, which was ordained to con- 
tinue till death. This which is intimated in 
the text, is confirmed by our Savior in his reply 
to the Pharifees who queftioned him on this fub- 
je£L* 

Int farther difcufling our fubje£l, after afewde* 

fultory obfervaticns on the importance of education, ef 

pecially parental education, we fhall inquire in what 

ways, and by what means parents are required to feck 

a godly feed. 

Much culture is neceffary to man's attaining his 
proper rank in creation. This fhould begin at 
an early period, and naturally devolves on par- 
ents, who, by providential appointment, are 
guardians of the infancy and childhood of their 
offspring. 

Brutes need no inftru&ioii in order to fill the 
places defigned for them of the Creator. Neither 
do they need example. Inftin£i fupplies their pla- 
ces — reacheth all which they need to know; and 
teachcth perfectly. The feveral kinds of beafts 
and birds, fliut out from their dams, and fecluded 
from their own fpecies, aft according to their na- 

* Matthew xix. 3 — 10. 



Serm. 21.] The Ends of Family Injtitution. 287 

tures, in the fame manner, as though brought up 
with them — difcover the fame difpofitions — ufe 
the fame methods of feeking their food, and pro- 
viding for themfelves and their young — and ex- 
prefs themfelves in the fame language, or by the 
fame notes. Nature left to herfelf, refpe&ing ev- 
ery thing which belongs to them, is a fufficient, 
yea an infallible inftrudtor. Some of the brutes 
may be taught to mimick man ; others to know 
and ferve him; but thefe are foreign to their rank* 
Every thing, properly belonging to them, is taught 
by nature, independent of man. Had man never 
exifted, fome of them might have lived and filled 
their places in creation without him. 

But man, the head of this lower world, re- 
quires particular attention. His mind requires 
more than his body. Should man come forward 
to a6t his part here, with only the fame kind of at- 
tention which nature teacheth the brute to be- 
llow on her young, what would he be? How- 
would he appear? Suppofe fome favage horde to 
attend only to the bodies of their offspring, dur- 
ing infancy and childhood, and then fend them 
abroad to follow nature ! — Uncultivated nature ! 
Living at large like the brutal inhabitants of the 
foreft ! Can we form an idea of ought more (hock- 
ing ? Surely fuch a people would be more brutal 
than the brutes ! 

To prevent thefe dreadfuls, and render man the 

noble creature for which he is defigned, happy in 

himfelf, an honor to his Creator, and a bleffing 

; among God's works, are the ends propofed in ed- 



288 The Ends oj Family lnjlitution. [Serm. 21, 

ucation. Thefe ufually originate in that culture 
which is begun by parents. The foundation of 
honor or infamy, ufefulnefs or mifchief, happinefs 
or mifer)^ is commonly laid in the morning of 
life. The impreffions then made, are deep and 
lafting ; the bias then given to the mind, goes far to 
form the chara6ter of the man. We fee therefore 
the goodnefs of God in an inflitution which hath 
fuch important obje&s in view — which is defign- 
ed to plant in infant minds the feeds of virtue, 
and form mankind for ufefulnefs and hon- 
or. — And wherefore one ? That he might feek a god- 
ly feed. 

This work would have been incumbent on man 
had he retained his firft eftate. It would then 
have belonged to parents to cultivate the tender 
mind and direft it in right ways. Marriage was 
inftituted before the apoftacy, of which a princi- 
pal defign is that mentioned in the text : For the 
prophet fpeaks of man in his original ftate. In 
innocence man had his work afiigned him — was 
made for a6lion. Idlenefs would have conftitut- 
erl no part of his felicity, had he remained upright* 
When he came out of (he Creator's hand, he was 
11 put into the garden to drefs it and to keep it." 
His difpofition to idlenefs may have been occafion* 
ed by the fall. Had man retained his maker's image, 
it is not probable that young minds would have 
received habits of virtue, and been imbued with 
knowledge, without parental aid — that inftin£fc 
would have fupplied the place of inftrufticn, and 
fuperfeded the ufe of it. 1 



S£RM. 21.] The Ends cf Family Infatuiion. 289 

Had man remained upright his whole, work 
have been diverfe from that which now employs 
him. The earth would have required little cul- 
ture — none which would have wearied its inhab- 
itants. The mind, free from every corrupt bias, 
would have been open to inftru£iion, which would 
have flowed from the parent and been received by 
the child, with delightful eafe and joy. Man de- 
voted to the fervice of God, would have devoted 
his all to God, efpecially his offspring. Then to 
have poured knowledge, and efpecially the IcnowL 
edge of God, into the placid docile mind of the pi- 
ous youth, what delight would it have given to the 
foul glowing with divine love ! 

Since the apoftacy, children are the joy of par- 
ents. With all their depravity and perverfenefs^ 
which greatly lower down the comfort parents 
would otherwife occafion, they love them next to 
life, and fee their improvements with peculiar joy. 
Efpecially doth the godly parent rejoice to witnefs 
in them good things toward the Lord — religious 
difpofitions — concern to know and ferve God, and 
.become a godly feed. " He hath no greater joy; 
than to obferve his children walking in the truth." 
Had man retained his firft eftate, his joy of this 
kind would have been full. He would have train- 
ed up a holy, happy progeny—" a feed to ferve 
the Lord." 

In the prefent ftate of human nature, the raif, 

ijing of a godly feed, is more difficult, but not lefs 

neceffary. Endeavors to this end may be evert 

Tiore fo. Man left from his childhood, unin« 

I N N 



2go The Ends of Family Injlitution. £Serm. 21* 

ftru&ed and unreftrained, to follow his natural 
bias, would become a monfter among God's crea- 
tures ! Therefore the importance of parental faith- 
fulnefs, as divine honor, and human happinefs 
are regarded • 





SERMON XXII. 

Parental Duties considered and urged. 



Malachi ii. 15. 

And did not he make one ? Yet had he the residue of the 
Spirit. And wherejore one ? That he might seek a god* 
ly seed. 

oOME general obfervations on the importance of 
education, efpecially parental education, were 
made in the preceding difcourfe. We are now to 
confider the ways and means by which parents 
are to feek a godly feed. 

Only general dire&ions can here be given. 
Much will be left to the discretion of thofe con- 
cerned. 

Some of the principal parental duties are, Dedi- 
cation of their children to God, followed ly inftrac- 
lion — rejlraint — good example, and prayer. 

We fhall treat on each of thefe briefly in their 
order. 

1. Of dedication of children to God. By a godly 

feed, children confecrated to the fervice of God, 

and fet apart for him ; is commonly intended. This 



292 Parental Duties. [Serm. 22. 

implies fome rites of confecration. Thefe there 
have been, probably, from the beginning ; though 
we have no information what they were, till the 
days of Abram. 

Before the flood we read of " fons of God" 
who married " the daughters of men ;" a fad un- 
ion which led to the univerfal degeneracy of 
mankind. The " fons of God" are fuppofed to 
have been the defcendants of Seth ; " the daugh- 
ters of men/' to have been of the family of Cain. 
But why the diftin&ion of " fons of God, and 
daughters of men ?" It arofe, no doubt, from ex- 
ternal differences. The former had the feal of 
godlinefs fet upon them, whatever that feal might 
be ; and were, trained up to attend the worfhip 
and ordinances of God — they were vifibly of the 
houfehold of faith ; none of which were the cafe 
with the latter.* That the former were all re- 
newed, and children of God by regeneration, is 
not probable — they are termed fons of God, on 
account of their covenant relation to him. 

♦Tenders of pardon and life were made to the whole human 
race, through a Mediator, and the church at firft included the 
whole family of Adam ; but this did not long continue. Cain, en- 
raged that his offering T -vas not accepted, flew his brother, and 
*< went om from the prefence of Ine Lord" — left his father's houfe, 
in which God was worfhipped, and where his ordinances were ad- 
mini rtcred -caff off religion, and taught his childien to difregard it. 
His progeny v.ere not deficient in worldly wifdom. They cultivat- 
ed the arts of life, arid made improvements in them, as appears from 
(ketch of their hWtory given by Mofes.f But they were with- 
out God in the world , having caff off his fear, and the apprehen- 
nce, and their ace cu ntablenefs, which often follow 
the dereliction of the divine institutions. 



!v. 17 2! 






Serm. 22.] Parental Duties* 293 

So the pofterity of Jacob were called " the 
children of God — the people of God — a holy feed 
— a royal priefthood," becaufe of their external, 
nominaldiftinftions. Thefe appropriate terms con. 
tinued as long as they remained God's vifible peo- 
ple, and had the feal of his covenant fet upon 
them, though they had fo corrupted themfelves as 
to be even worfe than the heathen. And Jerufa- 
lem is called the holy city even after it had filled 
up the meafure of its wickednefs by murdering 
the Lord of glory.* 

From the days of Abraham, we know the feal 
of God's covenant, and how parents have been 
required to dedicate their offspring to him, as a 
vifible fign of their being confecrated to his fer- 
vice, and as a bond on parents to train them up in 
his fear. And thofe who have been of the houfe- 
hold of faith, and been duly inftrufted, have con- 
fidered themfelves obliged to difcharge thefe du- 
ties ; nor have they negle&ed them. 

2. Dedication mujl be followed by injlruttion. 
Parents muft cultivate the tender mind — inftil the 
principles of virtue— infufe the knowledge of God, 
and of the duties due to God and man. This is a 
matter of the greateft importance. If youthful 
minds are not imbued with knowledge and virtue, 
they will not remain blank ; the void will be filled 
with that which tends to mifchief, and leads to woe 
and infamy. 

When we look among pagans and favages, 
we are ftruck with their vices and follies, which 

• Matthew xxvii. 53, 



sg4 Parental Duties. £Serm. 22. 

raife our difguft, or excite our pity. But who 
hath made us to differ from them ! Is it not that 
divine Sovereign who " divided to the nations their 
inheritance, when he feparated thefons of Adam/* 
who call our lot among the civilized and enlight- 
ened, who having been taught, of God, taught us 
the way of happinefs ? Had we been born among 
heathens, we fhould probably have been heathens ; 
if among favages, Ihould not have differed from 
them — Ihould have gloried, perhaps in thofe refine- 
ments in cruelty, which they confider an accom- 
pliftiment, but which we fhudder to hear related. 
It is not probable that we fhould have had native 
difcernment Cufficient to have raifed us above our 
fellows — to have enabled us to difcover their delu- 
lions and the abfurdity of their views. Had we 
httn denied revelation, we fhould probably have 
been ignorant of our fallen flate and need of a 
Savior, and might have " perilhed for lack of 
vifion/* 

How far God might have pitied our neceflary 
ignorance, we know not ; but we can now difcern 
no way of falvation, except by faith in Chrift, with 
repentance from dead works. Now, the knowl- 
edge of thefe, and the neceffity of holinefs of heart 
and life, we have received, not by immediate rev- 
elation, but from our fellow men. And moft of 
thofe who receive them, to favins effeft, receive I 
the firft imprefiions in early life; receive them 
from thole with whom they are converfant in their 
tender years. The forming mankind to virtue, 
and rendering them a godly feed, depends much on 



Serm. 22.] Parental Duties. 295 

the means then ufed with them, and the bias then 
given to the mind. 

3. Restraint is alfo neceffdry in the morning of 
life. 

By nature man is inclined to evil. This difpo- 
fition originated in the apoftacy and defcends to 
the whole race, rendering them untraceable and 
imteachable — eafily fufceptible of bad impreffions, 
and indifpofed to good ones. It appears and op- 
erates at a very early period of life. " The wicked 
are eftranged from the womb ; they go aftray as 
foon as they are born fpeaking lies. Their poifon 
is like the poifon of a ferpent; they are like the 
deaf adder that ftoppeth, her ear/' — 

Such declarations are not indeed to be under- 
flood literally. None are a6hxal tranfgreffors, be- 
fore they are capable of moral action, which is the 
ftate of the new born infant. He cannot fpeak 
lies who hath not yet attained the power of fpeecb. 
The poifon of human depravity may, however be 
compared to that of the ferpent, which begins in 
its formation, and difcovers itfeif when firft capa^ 
b!e of a6Hon. We fee the effefiis of depravity in 
the child, while reafon is yet weak and only bud- 
ding forth. It is one of the firft appearances in 
the progrefs of a human being from infancy to 
manhood. When thefe are difcovered, reftraint 
fliould begin. Parents who feek a godly feed, 
fhould no longer delay to counterafci the corrupt 
difpofition, and endeavor to give the young crea- 
ture, committed to their care, another and a better 
bias. 



%g6 Parental Duties* £Serm. 22. 

But, alas ! Parental affe£tion too often degene- 
rates into weaknefs, and giving way to natural per- 
verfenefs, fuffers it to take its courfe ; the confe- 
quences of which are often fatal to peace and hon- 
or in after life ; perhaps in that alfo which is to 
come. It is of primary importance that reftraint 
fhould hold back the young agent from that which 
is evil ; and as far as may be, prevent him from 
affociating with the vile, who difregard the voice 
of confcience and harden themfelves in fin. 

Suitable correftion to imprefs an early fenfe 
of the evil of fin> and praife to encourage and al. 
lure in the paths of virtue, are alfo afts of kind- 
nefs to the unexperienced creature who is entering 
on the war of life, and coming forward to a£l its 
part among enemies and temptations, and thus to 
prepare for honor or infamy, joy or mifery eternal. 
Though no fruit of this kind attention may im- 
mediately appear beneficial confequences com- 
monly follow ; though fometimes at a later period 
than was expe6ied ; yea after expe&ation hath 
ceafed. 

4. Example is another mean of fee king a godly 
feed. 

Good example is particularly incumbent on all 
who are exalted to rule, whether in larger, or 
fmaller communities. In the hiftory of Ifrael we 
obferve the morals of the nation commonly agree- 
ing with thofe of the governing prince. Nor was 
this peculiar to that people ; it holds generally, in 
a confiderable degree, of every other. The man- 
ners and morals of all who live in fociety, ufually 



Sjsrm. 22/] Parental Duties. tgj 

take a tinge from thofe of their rulers. This is 
particularly the cafe with fmaller focieties ; efpe- 
cially with families. Children often imbibe the 
fentiments, leara the manners, and catch fomewhat 
of the tempers of thofe with whom they live, as 
well as learn their language. Do we feek a godly 
feed ? It concerns us to be careful what examples 
we fet before the youth who attend us. 

Youth watch and obferve adults, efpecially 
thofe to whom they look up as friends, and whofe 
love and kindnefs they daily experience. Adults 
are difpofed to think favorably of thofe who fhew 
them kindnefs. From the view of a child, it hides 
every fault. That a thing was done by a refpe£i- 
ed parent, juftifies it to a child, however criminal 
it might appear in another. 

The temper and condu£fc, of a benefa6lor, make 
a deeper impreffion than his words, and have mor© 
influence on the judgment of thofe entering on life. 
Even little children feel the force of our Savior's 
rule of judging — <€ By their fruits ye fhall know 
them/' Every thing confpires to prejudice chil- 
dren in favor of parents, and to diipofe them to 
follow their examples. Bad example is in them 
efpecially feducing. Children generally follow it, 
where it is fet before them. Coinciding with their 
natural bias, precept and counfel are commonly 
loft upon them, if taught by parental example to 
do evil- It is therefore of the greateft importance, 
efpecially to the members of a family, that the 
head fhould " behave himfelf wifely in a perfefib 
O 



£c}8 Parental Duties. ' £Serm # 2f . 

way, and walk within his houfe with a perfefit 
heart." 

5. Prayer, efptcially family prayer is another 
means offceking a godly feed. 

This duty is important, as it tends to folemnize 
the heart, and produce a ferious and devout temper; 
and as it tends to draw down the divine bleffing 
on thofe who attend it. 

When children witnefs a parent daily look- 
ing up to heaven, and fervently imploring 
the divine bleffing on himfelf and them — when 
they hear him humbly confefling fin, and its de- 
merits, and imploring pardon — -when they obferve 
him devoutly thanking God for exiftence, for con- 
tinuance in life, and for all its comforts — when 
they hear him afking grace to help and divine di- 
ie£iion and guidance — when they fee him befieigng 
the throne of grace for the Holy Spirit to renew 
and fan&ify them, enable them to do every du- 
ty, fill them with love to God and man, enable 
them to bear injuries and requite them with kind- 
ncfs, yea, to be good and do good — to make them 
faithful unto death and then to receive them to the 
manfions of glory, and are called to join in thefe 
folemn addreffes to heaven, What other leffon is 
equally inftruclive ? What hath fo dire£t a ten- 
dency to folemnize the heart and imprefs it with 
the mod juft and weighty religious fentiments ? 
In this view, family prayer is of vaft importance. 
If attended as every ferious perfon may attend it, 
cannot be wholly without cffe£t ; and hath often 
the happiefl effeci. 



Serm. 22.] Parental Duties. 299 

It is not great talents, or fhowy gifts, but feri- 
oufnefs, folemnity and fervor, which render pray- 
er prevalent wirh God and beneficial to man, as a 
means of exciting to other duties, and producing 
religious awe and reverence. 

This duty is alfo important, as tending to draw 
down the divine bleffing on the devout worfhipper 
and on his connexions. 

Every good gift cometh down from God ; but 
his gifts are ufually bellowed in anfwer to prayer — - 
<c Ye have not becaufe ye afk not— Afk, and it 
ftiall be given you — -^for every one that allc- 
eth, receiveth." — Spiritual mercies are feldotn 
given but in anfwer to prayer ; and feldom long 
denied to earned petfevering prayer. This is the 
fpirit of one of our Savior's parables,* and the 
purport of many paffages in the word of God. 

And when a perfon hath omitted nothing in his 
power to make his children wife to falvation, what 
fo natural, what loreafonable, as to bring them to 
God, and pour out his foul before him, for his 
bleffing upon them ? And what fo prevalent with 
*' him who heareth prayer ?" 

It is ftoried of Auguftine, who lived in the 
fourth century, that though the fon of an emi- 
nently pious mother, he was a very vicious youth 
—that a Chriftian feeing him pafs in the ftreet, 
fpake of him as an abandoned character, with 
whom it was di ("graceful to affociate — which anotbu 
er hearing, obferved, that he was the child offo ma.' 
ny prayers, that he could not believe that he would fo 

* Luke xviii. i, &c. 



r 



oo Parental Duties. [Sj^rm. 2t. 



lojl — nor was he loft. Thofe prayers were heard* 
He was called of God, and like Saul of Tarfus, 
made a chofen veffel to bear God's name to a 
fcoffing world, and do much in the oaufe of the 
divine Redeemer,* 

The fervent prayers which godly parents offer up 
for their children, afcend like the prayers and alms of 
good Cornelius for a memorial before God. When 
fincere and perfevering, they return not empty. 
They often draw down the divine bleffing on thofe 
for whom they are offered up. If they fail through 
filial obftinacy and perverfenefs, they draw a blef- 
fing on themfelves, to their eternal joy. 



These are fome of the ways in which parents 
fhouldy^ a godly feed. But, alas ! Thefe duties 
are much negledted ; therefore the declenfion of 
religion, and the prevalence of vice. 

Those who enter into covenant with God, bind 
themfelves to difcharge thefe duties. Others are 
not devoid of obligation to do the fame. They 
are duties which rife out of the parental relation, 
and are indiffolubly conne£ted with it. 

Parents have a fondnefs for their children, and 
wifh their felicity. But di not fome who believe 
them made for eternity, take care only for the 
mortal part, which after all their care mufl ere 
long become food for worms, and turn to duft ! 
there not parents who neither dedicate thei^ 

ildren to God, nor teach them his fear, nor 

* WithciTpoon's Sermon on Education. 






Serm. 22.3 Parental Duties. 301 

walk before them in the right way, nor commend 
them to the divine mercy ! Cruel parents ! Un- 
happy children ! How difficult, how dangerous 
thei< fituation ! By nature difpofed to error — af- 
fault.d by fubtil enemies, whofe temptations fail 
in with their natural bias, and are ftrengthened by 
the conduct of thofe whom they love as friends 
and revere as guides ! Little chance have fuch un- 
experienced and unfufpefting creatures to efcape 
the fnares which furroundthem ! Dangerous, and 
almoft defpera:e is their fituation ! 

Perhaps the endlefs mifery of fome may be 
greatly chargeable on thofe who under God, gave 
them being ! Affecting thought ! It concerns par- 
ents to think on thefe things. If they confider, 
they muft feel their obligation to feek a godly feed, 
and be afraid to negledl it. 

And let pious parents be perfuaded to labor and 
not faint in the difcharge of the duties which they 
owe to God, and the young immortals committed 
to their care. Though their counfels may be con. 
temned, and their prayers feem not to be regarded 
by him who hath power to change the heart, let 
them not be difcouraged, but perfevere. M Thofe 
who fow in tears (hall reap in joy." Though the 
feed lie long under the clods, it will not be loft, 
but fome how, bring forth fruit. 

The counfels, warnings, and examples of faith- 
ful godly parents commonly make fome impreffion 
on the children who affeft to difregard them. The 
moil diffolute have their ferious moments; their 
pangs of remorfe and terror. At fuch feafons their 



g02 Parental Ditties. £Sehm. 22. 

parents' warnings, prayers and tears recur to their 
minds, and feem to rife up before them. This oft- 
en happens after parental labors have ceafed ; and 
after the impreffions they might have made, were 
fuppofed to have been effaced, they fometimes 
produce happy effe6ls. 

Few children who have been dedicated to God, 
taught to know and ferve him, and the confequen- 
ces which will follow their conduft here, and wit- 
nefled their parents' deep concern, and earneft cries 
to God in their behalf can forget them — they muft, 
they do, at times, affefcfc them* While any thing 
of this nature remains, there is hope. 

Some, who in early life, feoff at warning and 
counfel, are afterwards brought to repentance : 
And fuch often teiiify, that impreffions made by 
parental faithfulnefs in their tender years, were the 
means of their awakening and amendment. This 
fhould encourage thofe whofe children give them 
little hope, to perfevere in the difcharge of duty* 

" The Lord faid of Abraham — I know him, that 
he will command his children and his houfehold 
after him, and they fhall keep the way of the Lord, 
to do juftice and judgment, that the Lord might 
Iring upon Abraham that -which he hathfpoken of him' 9 
What ? The richeft and mod lading bleflings — 
becaufe " he would command his children — to keep the 
xoay of the Lord.*' 

" It is not a vain thing to ferve God. Then — 
(when he makcth up his jewels) fhall ye return 
and difcern between the righteous and the wick- 
ed ; between him that ferveth God, and him that 



Serm. 22.3 Parental Duties. 303 

ferveth him not." In no other way can we ferve 
him more acceptably than by following Abraham's 
example — " commanding our houfeholds to ferve 
the Lord/ 1 and fetting them the example. Whofo 
doth it, " fhall in no wife lofe his reward/* 

And happy the youth who fecond the endeav- 
ors of their parents to render them a godly feed* 
Such " will find life and obtain favor of the Lord/* 
Here, they rejoice the hearts of thofe who love 
them, and fmooth the rugged path of age. The 
years which to others have no pleafures in them, 
are not devoid of comfort to thofe who witnefs fil- 
ial piety and hope to live again in a godly off- 
fpring. Such parents rejoice in death, and their 
godly feed, will rejoice with them forever, in heav- 
enly maniions. 








SERMON XXIII. 

The Blessing of God on Filial Piety, 



Jeremiah, xxxv. 19. 

Therefore thus saith the Lord of hosts, the God of Israel, 
Jonadab,the son of Rechab, shall net -want a man to stand 
before me forever. 

ISRAEL were greatly depraved before the days 
of this prophet, who was fent to reprove and call 
them to repentance- The prophet faithfully dif- 
charged his truft ; but labored to very little effe6h 
The chiefs of the nation were off ended at its warn- 
ings and predi&ions — role up againft him— fhut 
him up in prifon; yea in a dark dungeon, where 
he fank in the mire; and even fought his life! 
He was not, however difcouraged. He continued 
11 to warn the wicked from his way, that he fhould 
turn from it. None of thefe things moved him/ 
Tins was not the only mefTenger fent of God t( 
warn that people— he fent to them all bis fervants 
the prophets ; but they would not hear. The Jews o 
that age flattered themfelves, that God would nev 



S^rm. 23.] The Blejfing of God, (£c. 305 

er enter into judgment with them. " He might 
pour his fury on the heathen; but they fhould 
cfcape — their place and nation would never feel 
the effects of his wrath, or become the theatre of 
his judgments — they were his people — neceffary to 
his honor— he was their God; and would con- 
tinue their God, whatever their character, or con- 
dud." 

The prophets warned them of their miftake— 
told them that the judgments of heaven hung over 
them — that their city and fan&uary would be de- 
itroyed, many of them perifh in the war. and the 
refidue be removed into ftrange lands, there to 
ferve their enemies- — " but they feemed to that de- 
generate people as thofe who mocked, and they be- 
lieved them not." 

There is a certain grade of depravity which 
feoffs at warnings and laughs at the fhakings of 
God's fpear ! When this hath become the general 
€hara£ier of a people, defolating judgments are 
near. Thofe who conceive mercy to be the only 
attribute of Deity; or the only attribute which he 
can exercife towards them, are commonly deaf to 
warnings. Sure evidence that they are given up 
of God — that his fpirit hath eeafed to ftrive with 
them. Rarely are thofe brought to repentance 
who entertain fuch views of God. Perhaps never, 
unlefs their views of him are changed. They have 
) no fear of God before their eyes. If mercy ab- 
forbed every other attribute, there could be no 
place for fear. And of what enormity are thofe 
incapable who have loft the fear of God ? Suck 



306 The Blefing of God [Serm. 5$. 

corruption of principle is the bane of pra£Hce, and 
prelude of ruin and wretchednefs. The hiftory of 
the Hebrews, and the hiftory of mankind, confirm 
the truth of this remark. 

This prophet having long warned his charge to 
no purpofe, is here dire&ed to apply to them in 
another manner — to try to fhame them into con- 
trition, by fetting before them the part a&ed by a 
particular family which dwelt among them — the 
Rechabites, who had for ages religioufly obeyed 
the injunctions of one of their anceftors, left prob- 
ably as his dying charge. 

Soivie of that progenitor's requirements feemed 
rigorous, but being the order of a refpefted ances- 
tor the family confidered them as obligatory ; nor 
could they be perfuaded to violate them in any 
particular, though publicly invited to it by a 
prophet. 

It may be proper here to makefome inquiries rela~ 
live to ihefe Rechabites — to the per Jon whofe charge 
they conceived Jo binding ; and the nature and dejign 
of the charge. 

The Rechabites are faid to have been a branch 
of the Kenites, and to have defcended from Ho- 
bab, the fon of Jethro, Mofes' father in law.* 

While Ifrael were encamped at the foot of 
Mount Sinai, that Midianitifh prieft, or prince, 
vifited MoTes,; bringing with him, Zipporah, the 
wife of Mofes and her children, who had been fent 
to her father's as a place of fafety, during the 
troubles in Egypt. Not long after, Hobab, the fon 

• Vice Henry and Brown's Diftioua'y 



Serm, 23.] en Filial Piety. 307 

of Jethro, appears to have been with Ifrael in the 
wildernefs ; and he was invited to go with them to 
the land of promife, and take his lot among them, 
and was promifed an equal fhare of bleffings with 
the feed of Jacob — M If thou wilt go with us, it 
ihall be, that what goodnefs the Lord (hall do unto 
us, the fame will we do unto thee/' At firft Ho- 
bab declined, but he eventually complied ; as his 
defendants were among the Hebrews after their 
fettlement in Canaan, and they continued among 
them, and remained a diftinft family, down to the 
captivity. 

One branch of thefe Kenites was denominated 
from Rechab, an illuftrious chief of the houfe of 
Hobab ; who had a fon, or defcendanfc, named 
Jonadab, or Jehonadab, as his name is fometimes 
written. Jonadab was renowned for wifdom and 
piety. He flouriftied in the days of Jehu, almoft 
three centuries before the Babylonifh captivity ; 
and was fo famed for fanfltity and attachment to 
true religion, that only being teen in his company- 
was a recommendation to the regard of its friends. 
Therefore was he treated with refpe£l by Jehu, 
while he pretended a regard for the true God- 
therefore was he taken up by that prince into his 
chariot, and made his partner in the deftru&ion 
of idolatry. Such was the man w T ho left this charge 
to his descendants, which was fo facredly regarded 
by them, for fo long a term. 

This was a remarkable family. Another who 
have paid equal attention to the orders of a depart- 
ed progenitor, and in which none of the members 



go8 The Blej/iag of God [Serm. 23, 

appear to have degenerated from his virtue, is not 
perhaps to be found in the annals of mankind ! 
Bat our furprife will increafe if we attend to the 
nature of the charge. 

The prophet was dire£led to gather the whole 
family of the Rechabites — -bring them into the 
houfe of the Lord— »fet wine before them and in- 
vite them to drink. He obeyed ; offering them a 
treat, as a family known and refpe&ed in Ifrael. 

This was not done to tempt them, but to re- 
prove the Jews, who reforted in great numbers to 
the temple ; though they had caft off the fear of 
the God there worfhipped. God knew, and had 
probably informed the prophet, that the wine 
would be refufed. It was refufed, and the reafon 
afligned — " We will drink no wine; for Jonadab, 
the fon of Rechab, our father commanded us, fay- 
ing, Ye lhall drink no wine, ye, nor your fons for- 
ever. Neither fliall ye build houfe, nor fow feed, 
nor have any : But all your days ye fhall dwell in 
tents ; that ye may live many days, in the land 
where ye be ftrangers." 

Some of thefe may feem to be ftrangereftri&ions; 
but they fpeak the piety of him who laid them, and 
his regard to the eternal, if not to the temporal in- 
terefts, of his pofterity. The prohibition feems to 
have been the fame with the law of the Nazerites. 
Wine is doubtlefs here ufed in a large fenfe, for ev- 
ery kind of ftrong drink. tc Wine was given to 
make glad the heart of man." He is allowed to 
nfe it with temperance and fobriety : But fo many 
jfe it io their own hurt, and to the injury of fa- 



Serm. 23.] en Filial Piety. 309 

ciety, that it is rather a curfe, than a bleffing, to 
the world. Seeing the evils which refulted from 
the abufe — the devaluation of men and morals, 
Tvhich it occafioned, this good man, from love to 
his offspring, warned them wholly to abflain 
from it. And what^vils would many others have 
avoided, had they confid^red the counfel as given 
to them, and like this family, religioufly regarded 
it ? The ravages of intemperance, exceed thofe of 
the fword ; and the moral evils it hath occafioned 
furpafs defcription ! 

But why the other reftri&ions included in the 
charge ? Why mud the defcendants of Jonadab be 
denied the comfort of warm and convenient dwel- 
lings, and refide in tents through every feafon of 
the year, to all generations ? Why muft they pof- 
fefs neither fields nor vineyards, which were al- 
lowed to others, and promifed to Ifrael, as part of 
the bleffing, when they fhould fettle in Canaan ? 

Peculiarities unknown to us, might render 
it proper for them to fubmit to felf denials to 
which others are not called. What they were we 
prefume not to determine."^ 

Mankind are exceedingly prone to fet up their 
reft here, and promife them felves permanent dwell- 
ings on this rolling ball. Could this man of God 
perfuade his pofterity that this was not their home, 
and engage them to feek another country, that is, 
an heavenly, and lay up their treafure there, 
whatever felf denials it might coft them, it muft 

* Mr. Henry undertakes to afTi^n the reafons of all thefe injunctions 5 - 
\mt as none can be afllgned which are not merely conjectural, we chooie rath- 
er to leave each one to make his own bonjeflures, as he may find occaiicm. 



3iO The Bkjfing of God [Serm. 23* 

have been, on the whole for their advantage. 
This might be the general defign of his counfel. 

But whatever might be the defign, admirable 
was the effe6L The whole family feem to have 
liftened to his advice, and for many ages to have 
obeyed his voice ! " Thus have we obeyed the 
voice of Jonadab, the fon of Rechab our father, 
in all that he charged us — and done according to 
all that he commanded us V s 

This was not faid only of themfelves, who then 
flood before the prophet, but of the whole family, 
from the time the charge was given, down to 
that day. There is not the fmalleft probability 
that a numerous family would inquire after, and 
find out a code of rules and regulations which had 
been given nearly three centuries before, and all 
take it on them to obferve them, if they had 
been negle&ed by their fathers, down to their 
time. They had doubtlefs been obferved with 
pun6iuality from the days of Jonadab. Their 
anfwer to the prophet implies it. This had been 
known in lfrael. Therefore were they brought 
into public view, and made the occafion of a fol- 
emn rebuke of that favored, but ungrateful people 
who had difregarded the injun&ions of an infinite 
God ! This was the end propofed in bringing the 
Rechabites into the temple at this time, and gave 
eccafion to the record here made to their honor, 
and to the bleffings promifed them from above. 

Some may laugh at the Angularity of this 
flrange family — may confider it an evidence of 
weaknefs to pay fuch regard to the filly rcquifi- 



Serm. 23.3 on Filial Piety. gii 

tions of a fuperfiitious anceftor — deny themfelves 
fo many comforts — make themfelves fo Angular — 
engage thofe with whom they married to conform 
to the rules of their houfe, and inflil the fame in- 
to their children from generation to generation ! 
But whatever we may think of them, it is manifeft 
that this fuppofed weaknefs met the divine appro- 
bation. The prophet fpeaks of them with honor; 
bleffeth them in the name of the Lord, and de- 
clares, in his name, that their filial piety lhall not 
go unrewarded. " And Jeremiah faid unto the 
houfe of the Rechabites, Thus faith the Lord of 
Hofts, the God of Ifrael, Becaufe ye have obeyed the 
commandment of Jonadab your father, and — done 
according to all that he commanded you : There- 
fore, thus faith the Lord of hofls, the God of Ifrael, 
Jonadab the fori of Rechab, Jhall not want a man to 
fland before me forever J* 

These are not fimply expreffions of appro- 
bation, but contain invaluable promifes. They 
are made in the language of the old teftament, but 
to thofe bleffed with gofpel light, their meaning is 
not obfcure or difficult. The promife fecured the 
continuance of this family, and a fucceffion of 
men of piety and virtue in it as long as God's peo- 
ple continued — They fhould never want a man to 
fland before the Lord — to ferve him. That family 
had no office at the temple, but in a courfe of reg- 
ular devotion,- they flood before God, to minifter 
unto him. This fhould continue — they fhould 
remain a religious family. Men of piety fhould 
always be found among them. 



312 The Blejfing of God [Serm. 23* 

When the prophet had laid thefe matters before 
the Jews, he made the application, and denounced 
the judgments of God againft them, unlefs they 
turned by repentance. " Thus faith the Lord of 
Hofts, the God of Iftael, Go, and tell the men of 
Judah. and the inhabitants of Jerufalem — Will ye 
not receive inftru&ion to hearken to my words ? 
Saith the Lord. The words of Jonadab, the fon 
of Rechab, that he commanded his fons not to 
drink wine, are performed ; for unto this day they 
drink none, but obey their father's commandment : 
Notwithftanding I have fpoken unto you, riling 
early and fpeaking ; but ye hearkened not unto 



me. 



The prophet then proceeded to remind them 
of the warnings which had been given them, and 
the means which had been ufed with them, and to 
denounce the judgments of God againft them— » 
11 Thus faith the Lord of Hods, the God of lfrael, 
I will bring upon Judah, and upon all the inhab- 
itants of Jerufalem, all the evil that I have pro- 
nounced againft them : becaufe I have fpoken un- 
to them, but they have not heard ; and have 
called unto them, but they have not anfwered." 

If we confider the ftate of that people, and the 
advantages which they had negle&ed and abufed, 
we (hall be convinced that their guilt was attended 
ed with many aggravations — no other people had 
fo many advantages and means of information ; 
and few befide were equally depraved." 

The family of Rechab might rife up againft 
them and condemn them. That family had beea 



Sjsrm. 23.] on Filial Piety. 313 

long obedient to a man like themfelves — the Jews 
had been difcbedient to the God who is above. 
Jonadab was dead — if his defcendants difregarded 
his injunctions, he might have no power to punifh 
their difobedience ; but che God of Ifrael lived— 
was acquainted with all their crimes, and able to 
punifh their fin upon them* Neither doth it ap- 
pear that the Rechabites had ever been reminded 
of the orders of their progenitor, or their obliga- 
tion to obey him ; but the Jews had been often re- 
minded of their duty ; in the ftated, and ordinary 
means of grace they were daily reminded of their 
obligation to obey God ; and he had aifo fent all 
his fervants the prophets, to call them to repent- 
ance; neither had God required fuchfelf denials of 
his people, as Jonadab of his pofterity — yet Jona. 
dab had been obeyed, and God had been difobey- 
ed ! His people " would not receive inftruQion/* 
Therefore were his judgments executed upon them, 
agreeably to his threatenings j and they are left on 
record for our inftrudion. " Nov/ thefe things 
happened unto them for enfamples ; and they are 
written fof our admonition, upon whom the ends 
of the world are come/' 

REFLECTIONS. 

I. In the part acted by the father of the Re- 
chabites, we witnefs the concern of a good man, 
that his children Ihould mind the things of relig- 
ion. That good man did not fcruple to lay hea- 
vy burdens on his defcendants, and cut them off 
from many temporal enjoyments, if it might ferve 
to keep them humble, and caufe them to (land be- 



314 The Bkjfmg of God [Ssrm. Up 

fore the Lord. He chofe rather to have his family 
poor, than to have them proud and vicious, — \ 
Hardships which might ferve to keep them mind* 
ful of their fituati-on here, he judged advantageous : 
Therefore the charge he left with them. 

Pious parents do not generally leave fuch 
things in charge to their children. They do not, 
however, negle£l the concerns of religion, or leave 
their families ignorant of them, or their obliga- 
tion to regard them. They teach them to fear 
the Lord, and live in all good conscience before 
him.. 

II. In the hiftorical fkeich here given of the 
Rechabites, we fee how good people of old, were 
influenced by parental authority— how they con- 
fidered themfelves bound to remember and obey 
the injunftions of religious anceftors, as they wifh- 
ed the bleffing of God. Where fuch injunftions 
are disregarded it is an evidence of great depravity. 

Sad inftances of this kind we fometimes witnefs 
in this degenerate age. We fometimes fee godly 
parents, who had labored before in vain to render 
their children truely religious, fpend their laft 
hours in urging them not to receive the grace of 
God in vain — fee them with deep concern, and 
with their dying breath, charging them to mind 
the things of religion, and not reft until they have 
found the Savior. Though at firft fome impref- 
fion feems to be made, it often foon wears off, and 
the warnings and counfels of thofe who loved 
them as their own fouls, are forgotten and neg- 
l.efted ! 



Serm. 23.] on Filial Piety. 31^ 

Could thefe things be forefeen, fenfe of duty 
would only extort fuch admonitions from a pious 
parent, at the folemn period of his departure; for 
like a negle&ed gofpel, they are " a favor of death 
unto death/' to thofe who hear them ! 

But this is not always the cafe. No means 
have a more dire£l and powerful tendency to awak- 
en the fecure, and excite the attention of the care- 
lefs, than the dying concern and counfel of the 
faints. Perhaps no other means are of tener bleff- 
ed to this end. This leads us to obferve, 

III. That the part we a6l here may have con- 
fequences, long after we fhall have gone off the 
ftage. This venerable Kenite left a folemn charge 
to his pofierity ; but who could forefee theeffe6t ? 
There was little reafon to expeft that his descend- 
ants would regard it, and be advantaged by it for 
centuries ; yet it feems to have bttn the cafe ! His 
counfels, ftrengthened by his example, made an. 
indelible impreffion, and were means of diftin- 
guifhing his family for many generations ! 

This fhould encourage others to follow his ex- 
ample — to charge their children to " keep the 
way of the Lord, and walk in his ordinances and 
commandments blamelefs." Who knows that his 
pofierity may not imitate thofe of this man of 
God ? And for as long a term ? Who can deter- 
mine that his good example, and counfels may 
not do good on earth, when his body fhall be 
mouldering in the grave, and his foul rejoicing in 
the prefence of his God/' 



0i6 The Uleffingof God [Serm. 23? 

On the other hand, there is more than equal 
reafon to expefii that a parent's bad example wilj. 
be no lefs extenfively influential to mifchief. 
Many are feduced to their ruin by the contagion 
of evil example ; nor is any other more perni- 
cioufly prevalent than that of a parent, or progen- 
itor. 

Be it then the concern of all who fear the Lord 
to charge their children to fear him, and to fet 
them the example of " Handing before the Lord." 
So to do, is to fow the feeds of virtue and piety. 
A harveft may follow, even after expe&ation hath 
failed. If no other advantage accrues, the faithful 
will deliver his own foul ; he may be the occafiora 
of delivering others ; of " converting finnersfrom 
the error of their ways ; faving fouls from death, 
and hiding multitudes of fins/'* 

IV. The honorable mention made of the Re- 
chabites, and the bleffings promifed them, fhould 
influence children to liften to the pious counfels 
of their parents, and attend the duties which they 
confider important, and charge them to attend, es- 
pecially at the clofe of life* 

That the godly when on the verge of eternity, 
are divinely influenced to warn their friends, and 
predi6l the good or evil before them, was an opin- 
ion which prevailed among the ancients. There- 
fore the facred attention paid to their dying words, 
and fcrupulous regard of their dying counfels. 
Whether we admit, or rejeft the fentiment, the, 

'•• James v. 10, 20. 



Se&m. 23.3 on Filial Piety. 317 

counfels which are given at fuch feafons are feri- 
pus, folemn, and the efFefl of love unfeigned. 
Thofe to whom they are given commonly view- 
matters in the fame light, &nd confider them as in- 
terfiling realities, when they come to be them- 
felves in fimilar circumftances. 

Have our pious anceftors left ought in charge 
to us ? It concerns us to confider their counfels 
and injun&ions ; and unlefs we have clear and 
ftrong reafons forbidding, we are bound to obey 
them. 

Children are ufually fafe in following the laft 
counfels of their parents. Few who fuftain that 
endearing relation, are devoid of concern for the 
honor and happinefs of their offspring. However 
they may have themfelves conduced, while in the 
purfuit of worldly objefts, or under the influence 
of appetite or paflion, when they come to Hand on 
the brink of another world, the fafcinating charms 
of this, lofe their power — the infinite difference 
between time and eternity appears ; and the true 
value of objefls is feen and eftimated. Then the 
counfel which is given is that of wifdom — it points 
to duty — to peace and honor — to joy and glory. 

It is further obfervable that rich promifes are 
made in fcripture to thofe who honor and obey 
their parents, and dreadful curfes denounced a- 
gainft thofe who defpife and difobey them. " Hon- 
or thy father and thy mother, that it may be well 
with thee and that thou mayeft live long upon the 
earth. This is the firfl commandment with prom- 
|fe. The eye that mocketh at his father, and de- 



318 The Bkjjlng of God, &c. [Serm. 23, 

fpifeth to obey his mother, the ravens of the val- 
ley fhall pick it out, and the young eagles fhall 
eat it." Thefe fcriptures are not of private inter- 
pretation. 

V. Where the bleffing of heaven hath long 
refted on a family, and religion been prevalent in 
it for many generations, the right way becomes 
comparatively eafy. Thofe born there, grow up 
in the fear of God, and are early taught to know 
and ferve him. But how aggravated the guilt of 
thofe who under fuch circumftances forfake the 
way of the Lord — cut of the entail of mercy and 
entail a curfe on their pofterity— fhutup the king* 
dom of heaven againft their own offspring ; neither 
going in themfelves, nor fuffering thofe who are 
entering to go in ? 

Lost to the fear of God, fuch hardened finners 
may cry peace, but there is n& peace to them ! It 
concerns them to look to themfelves, for evil is be- 
fore them ! A defcent from pious anceftors will 
not turn away the wrath of God, from thofe who 
harden themfelves in fin. No — It increafeth their 
guilt and will increafe their condemnation. The 
Jews flattered themfelves "becaufe they had A- 
braham to their father; but many came from the 
caft and from the weft and fet down with Abra- 
ham in the kingdom of God, and the children of ! 
the kingdom were caft out" — Yea, having filled up 
the mcafure of their fins, wrath came upon tbem, 
to the uttermoft, in this world; and in that to 
come, it will be more tolerable for Sodom and 
Gornorrha than for them. 




SERMON XXIV. 
Tthe Character and Supports of Widows indeed. 



i Timothy v. 5. 

Now she that is a Widow indeed, and desolate, trustethin 
God and continneth in supplications and prayers night and 
day* 

1 IMOTHY was ordained a bifhopof the church 
at Ephefus; and this epiftle was written to him 
by St. Paul, his fpiritual father, to teach him " how 
to behave himfelf in the houfe of God, which is 
the church of the living God." 

The former part of the context contains direc- 
tions refpe£ling the treatment of widows ; and ef- 
peciall^ poor widows who belonged to the church, 
and were fupported at their expenfe. He is firft 
iire&ed to " honor widows who were widows in- 
deed." Here the apoftle explains his meaning, by 
defignating the charafler intended. Norn " Jhe 
Ihat is a widow indeed, and defolate, trvjleth in God, 

* Preached at the houfe of one made a widow by her hufband's defertion ; 
i-~> left her in ftraitened circurnltauc.es to provide for a young family. 



320 The Character and Supports £Serm. 24. 

and continueth in fupplicaiions and prayers night and 

day.* 9 

£very widow did riot anfwer to this defcrip- 
tion. There were fome who anfwered to no part 
of it, as he fhews below, Thefe Timothy was 
not required to honor — not dire&ed to provide 
for them, or employ them in the bufinefs of the: 
church; though certain poor and pious women 
were then ufed to minifter to the fick, of their own 
fex, and difcharge other charitable labors amohg 
them. 

In difcourfingon our fubje£l, we fhall make a few 
chfervations on the forrows of widowhood ; then glance 
at the duties of it ; and the fapporis which God hath 
provided for widows indeed. 

A widowed ftate is naturally defoiate. Mod 
widows pafs many folitary hours — a lonefome and 
melancholy fituation ; — efpecially after having 
known and enjoyed the focial intercourfe of con- 
nubial life. The value of all our comforts is beft 
known by experience ; more efpecially by their 
lofs, after a temporary poUeffion. 

But the conjugal connexion is fometimes un- 
happy. In f'uch cafes a widowed ftate is a releafe 
from the trials and difficulties which attended it, 
which may be fevere and diftreffing. The mifcon. 
du£fc, or unkindnefs of thofe in the neareft rela- 
tion, wounds in the tendered part, and occafions 
the moft pungent grief. True. — Yet a ftate of 1 
widowhood, after fuch a connexion, is commonly 
more unhappy than after a happy marriage. Ma- 
ny difagreeablcs are generally left to afflidt the def, 



SerM. 24.3 of Widows indeed. 321 

blate. Reflexions on fuch connexions and the 
trying fcenes paffed while they continued, are dis- 
agreeable; and many cares peculiar to their fitu* 
ation often diftrefs the widows. The care of ofF- 
fpring, where there are offspring, devolves whol- 
ly on them ; which, if left in ftraitened circum- 
ces, is often a burden they are unabh to bear. And 
where aid is kindly afforded, (till the concern 
which lies on them, is oft times diftreffirtg. " Pangs 
and forrows take hold upon them — their couch is 
wet with tears; their eyes confumed with grief/* 
If thofe thus tried are widows indeed, they follow 
the line drawn in the text — trujl in God, and con- 
tinue in prayers and /applications night and day. 

As it is the duty, it is alfo the comfort and fup- 
port of the defolate to trujl in God. When ftreams 
dry up, we go to the fountain : So when creature 
comforts fail, intereft unites with duty, in poinu 
ing us to the Creator, , He is the fource of com- 
fort — that which comes by means of the creature 
comes from him. The creature is only the medi- 
um of conveyance. 

When the faints become defolate — when their 
worldly comforts fail and their hopes decay, they 
are directed to return to God and put their truft in 
him; and alfo to bring with them, rhofe for whom 
they feel interefted — their helplefs dear ones, and 
he hath promifed them proteflion. " Leave thy 
fatherlefs children, and I will preferve them alive, 
and let thy widows truft in me." 

Fallen creatures are exceedingly prone to lean 
to the world — to promife themfelves comfort in it, 
Rr 



«22 The CharaBer and Supports [Serm. 24* 

and fupport from it. They generally look elfe* 
where before they look to God. Difappointed in 
one worldly obje6t they often run to another, and 
another. They never come to the Creator, and 
make him their hope, till convinced that what they 
feek is not to be found in the creature. God 
fometimes brings his people into ftraits, and ftrips 
them of their earthly dependencies, that having no 
where elfe to truft they may come to him and caft 
their care upon him. 

Even the Chriftian mav need the rod of adver- 
jfitjr to keep him mindful of his dependence on 
God, and prevent his retting on the creature for 
fupport. For after union with Chrift, worldly ob- 
jects retain too large a fhare of his afFe&ion, and 
he is too much inclined to leati upon them. His 
attachment to thefe things is often too ftrong ; draws 
away his heart from God, and renders him too lit- 
tle mindful of him who is his portion and reft. 
Therefore is it often neceffary to deprive him 
of his earthly dependencies, that being defolate, 
he may return to God and renew his reliance on 
him. 

It becomes the defolate, not only to truft in 
God, but to be thankful that they may truft in him. 
Thofe who have God for their portion, have an 
abiding fatisfying portion. God will be more and 
better to them than earthly friends, or earthly 
treafures. Friends often forfake them ; or ceafe to 
be friends, and become enemies — " Riches take to 
themfelves wings and fly away/' But God abides ; 



Serm. 24.] of Widows indeed, 323 

he hath faid, I will never leave thee, nor foriake 

thee/'* 

Now Jhe that is a widow indeed, and defolate, while 

Jhe trufleth in God continutth in /applications and pray- 
ers night and day. 

Those of this chara&er when they find them- 
felves deititute of worldly comforts and fupports^ 
go to God and pour out their fouls into his boiom. 
Like the Pfalmift they ftir up themfelves to truft 
in him. We find that faint expoftula'ing with 
himfelf in a time of trouble and darknefs, and 
chiding his deipondent temper. " Why art thou 
caft down, O my foul ? And why art thou difqui- 
eted within me ? Hope thou in God ; for 1 (hall 
yet praife him, who is the health of my counter 
nance, and my God." 

While thus ftirring up themfelves to truft in 
God, the faints pour out their fouls before him in. 
fervent praver. This the apoftle declares to be 
the manner of thofe, whom he terms widows in- 
deed — they truft in God y and continue in /applications 
and prayers night and day. 

Such was the aged Anna, who met the infant 
Savior, " when he was brought into the temple, to 
do for him after the cuftom of the law. " She de- 
parted not from the temple, but ferved God, with 
fallings and prayers night and dav." 

The child, when in affliction, is wont to run to 
its parents and tell them the fad tale of its forrowa. 
So the child of God, ftripped of other fupports, 
fpreads its grief before him who poffeffes ail pow« 

* Hebrews xiii. 5. 



324 The CharaUer and Supports £Serm* 24. 

er, and is able to deliver out of all diftreffes : Atul 
as the child continues its cries and pleadings with 
its parent, as long as its forrows continue; fo the 
chi'd of God, while it remains in affli&ion, perfe* 
veres in fupplicalions and prayers to its Father in 
heaven. 

When feeking temporal bleflings the good man 
afks with fubmiffion, " Not as J will but as thou 
wilt" — teach me to acquiefce in thy dealings and 
to fay "thy will be done." But when feeking 
fpintual bleflings, he cannot be too importunate, 
or perfevering. Refpe6ting thefe, the divine glo- 
ry, unites with his intereft, in requiring him to 
" be inltant in prayer — to pray and not faint/ 1 
O:, to ufe the bold language of the prophet, to re- 
folve to " give God no reft," till he hears and 
helps. In fuch cafes the faints may plead God's 
honor and the glory of his great name, as well as 
their own neceflities. 

When we come to afk mercy of God, and to 
pray for grace to love and ferve him, we may plead 
and expoftulate for the beftowment. Is it not thy 
will, that we ftiould be renewed and fan£lified — 
that we fhould repent of fin — believe the gofpel, 
and follow after holinefs ? Is it not thy will that 
we fhould become new creatures — love thee — love 
our duty, and re.Ggn ourfelves to thy difpofal ? Is 
it not thy will, that we fhould aft with propriety 
under every trial, and difcharge with fai.hfulnefs 
every duty — that we fhould honor thee in adverfi. 
ty, as well as in prosperity ? Grant us then thofe 
divine influences which are neceflary for us. The 



Serm. 24.]] of Widows indeed. 325 

honor of thy great name is concerned — it unites 
with our neceflfities in requiring the beftowment 
of the mercies which we afk/ J 

Thus did Mjfes when pleading for Ifrael, when 
God had threatened to deftroy them for their re- 
bellions agnnft him. " Now if thou kill this peo- 
ple as one man, then the nations which have heard 
the fame of thee, fhall fpeak faying, Becaufe the 
Lord was not able to bring this people into the 
land which he fware unto them, therefore hath he 
flain them in the wildernefs — pardon, I befeech 
thee, the fin of this people, according to the great- 
nefs of thy mercy" — So Jofhua, on a fimilar occa- 
fion : His plea in their behalf is urged from this 
confideration, that the honor of God was concern. 
ed ; and required the mercy which he implored — 
" What wilt thou do unto thy great name ? 
What ? If Ifrael turn their backs before their ene- 
mies ? If thy people fail to drive out their ene- 
mies and poffefs the land which thou haft fworn 
to give them ?" 

We may ufe the fame argument when interced- 
ing for the grace which we need to enable us to 
glorify God by a becoming temper and condu£l 
under trials, and by a fuitable improvement of 
providential difpenfations ; and it will be our belt 
plea, or mod prevalent argument. 

We may meet with difcouragements — God 
may feem deaf to our cries — to delay his mercy ; 
but if we " pray and faint not," he will not al- 
ways fay to us, nay. He will hear and help us* 
For his own name's fake he will do it. 



326 The Char after and Supports [Serm. 24* 

When the woman of Canaan afked mercy for 
her daughter, no encouragement was given to her 
firft petition — the reply feerned harfli — " It is not 
meet to take the children's bread and cafl it to 
dogs/' But (he perfevered, and her faith and 
fervor prevailed. " Be it unto thee even as thou 
wilt/' The fame will be the anfwer to every 
humble fuppliant for fpiritual mercies, and for 
divine fupports, who perfeveres in his addreffes at 
the throne of grace. 

Respecting temporal matters, we know not 
what to pray for as we ought — know not what is 
beft for us, Affli6lions may be mercies. They 
often are fo. Some have bleffed God for them 
here ; more will probably do it hereafter. That 
they do not ufually denote want of love in God, 
is manifeft from the declarations of his word— 
** Whom the Lord loveth he chafteneth, and 
fcourgeth every fon whom he receiveth. If ye 
endure chaftening, God dealeth with you as with 
fons — if ye are without chaftifement, then are ye 
baftards and not fons/' Thofe were determined 
finners, given over to reprobation, of whom God 
faid, " Why ihould ye be ftricken any more ! Ye 
will revolt more and more/' 

When affli£fcions ferve to purge away fin — to 
fl purify and make white/' they are changed into 
mercies. Inftead of complaining, we have reafon 
to blefs God for them. This hath often happened. 
Affli&ions arreft the attention — lead to confidera- 
tion, and reclaim from error. <; Before I was af- 
fli&cd, I went aflray, but now I keep thy word/ 3 



Serm. 24.] of Widows indeed. 237 

Prosperity hath often a different effe6t. To 
the wicked it is frequently fatal in its conlequences ; 
here they have their good things, and they reft in 
them, forgetful of God, and the other world which 
they rnuft foon enter, to receive according to their 
works. Neither do the people of God alwavs ef- 
cape injury when they attain the things they here 
defire. The profperity we covet is more danger- 
ous than the adverfity we dread. Few can bear 
profperity — few remain Jong uncorrupted in a 
profperous ftate, A ftate fo difficult and danger- 
ous is feldom long the ftate of the righteous. It 
is more commonly the ftate of the wicked. The 
righteous have their trials here ; and this kind of 
trial, [profperity] hath more often feduced them, 
than its oppofite. David and Solomon were fad 
examples of the baleful effe6is of power and great- 
nefs, riches and honor ; but they were brought 
back to God and duty by the rod of difappoint- 
ment — by the corre£lings of affii£iion. 

Adversity is not always produ&ive of good. 
Some repine at the orders of providence — at theic 
lot in the world. Trials four their minds and 
render them morofe and peevilh. We read of 
fome who " blafpheme'the God of heaven" be- 
caufe of their fufferings. Thefe are enemies of 
God, and their fufferings here, are a prelude to 
greater fufferings hereafter. The cafe is different 
with thofe who have Chrift's fpirit ; they fee a 
providence in whatever they meet with here; refer 
themfelves to him who rules over all to choofe 
1 for them, and order out their changes, not doubt- 



328 The Character and Supports £Serm. 24* 

ing but his grace will be fufficient for them, and 
all work for their good. 

We are fure that God orders wifely. The Ra- 
tion then, which he affigns to us, is moft fuitabld 
for us ; the comforts and correftions which he 
difpenfes, moft fit and proper. If wife for our- 
felves we would not wifh for alterations in them* 
We fhall only be concerned to follow where God 
leads, and only pray that he will not leave us, buf 
guide us to his kingdom. 

Let us bring home thefe confideratiofls, and in- 
quire how we are affefted by God's dealings with 
us, and what temper we maintain ? We have com- 
forts and correftions. Do we fee the hand of God 
in them ; acknowledge the comforts to be unde- 
served, and the corre&ians lefs than our demerits ? 
Do we blefs bod for the former, and humble our- 
felves under the latter ? Or do the former render 
us forgetful of God, and proud and fcornful to- 
wards men ? Do the latter humble and abafe us ; 
keep us mindful that this is not our reft, and 
quicken our preparations for that world where 
all tears will be wiped away from our eyes ? Or 
do they caufeus to murmur and repine, as though 
we fufFered unjuftly ? 

Both mercies and afflictions will be a favor of 
life or death, according to the effeft which they 
have upon us, and the temper and difpofition they 
produce in us. If mercies increafe our love to 
God, and concern to honor him, then arc they 
mercies indeed. So are affli&ions, if they hum* 
ble us and quicken us in the way of duty ; but if 



Serm. 24.] of Widows indeed. 32^ 

their effeft is different they increafe our guilt, and 
will increafe our condemnation. 

Whatever may be our fituation here — wheth- 
er we have kind and faithful friends, or are left 
defolate, or are furrounded with enemies ; wheth- 
er we have joys or forrows, we need the divine 
influence to enable us to make a good improve- 
ment, and to render them the occafion of good. 
We need divine aid and influence* no lefs ia 
profperity than in adverfity. Whatever, there* 
fore, may be our fituation and circumftances, fen- 
fible of our weaknefs and blindnefs, let us return 
to God as our reft, trujl in kirn, and continue in 
fupplications and prayers night and day ; and his 
grace will be fufficient for us ; for he hath faid to 
none " feek ye my face in vain,'* 




3$ 




SERMON XXV. 

*the Good Man Useful in Life and Happy in 

Death. 



Psalm xxxvii. 37. 

Mark the perfect man, and behold the upright; For the end 
of that man is peace.* 

1 HE fubje£l of this pfalm is the way and end of 
the righteous and the wicked. It is defigned to 
calm the minds of good people when tried with ad- 
verfity, and to reconcile them to the divine admin* 
iftration in the unequal diftributions of Providence, 
and the apparent difregard of charafter, in thofe 
diftributions. With thefe views, the writer, after 
glancing at the lives of faints and finners, calls our 
attention to their end, noting the manner of their 
exit out of life. 

The text relates to the righteous. In difcourf- 
ing upon it, We Jhall confider the excellence of their 
characters, and their peaceful end ; and add a few re* 
jlettions. 

* Preached at the Funeral of Afa Witter, Efq. 061. 9th, 1792. 






Serm. 25.] The good Man UfefulinLife, &c. 331 

I. We are to conjidrr the excellence of their char- 
aBers. Mark the perfeB man and behold the up. 
right.-— 

The perfeB man. — This may feem a ftrange rep- 
refentation of an imperfeft creature — a creature 
which viewed in the glafs of the divine law ap- 
pears deformed, and tried by the perfeft rule muft 
be condemned — a creature whofe beft fervices can 
find acceptance with God, only on the plan of 
grace ! For fuch is man fince the apoftacy — fuch 
the faints feel and confefs themfelves. But how- 
ever ftrange the representation, it is drawn by the 
pen of infpiration, and applied to the faints. 

Perfection is fometimes attributed to particu- 
lar faints. " Noah was a juft man and perfeB in 
his generation/' Similar is the defcription given 
of Job. " There was a man in the land of Uz, 
whofe name was Job : And that man was perfeB 
and upright." 

In the text, the term perfeB, hath not a partic- 
ular reference, but refers generally, to thofe who 
have been renewed by divine grace. But when 
applied to a fallen creature it muft be underftood 
with limitation. We have feen it applied to Job : 
Hear him then fpeaking of himfelf — "If I juftify 
myfelf, my own mouth {hall condemn me. If I 
fay I am perfeB it fhall prove me perverfe/ 5 

St. John held a high rank among the faithful j 
yet fpeaking of the faints, and including himfelf, 
fee obferves — " If we fay that we have no fin we 
deceive ourfelves, and the truth is not in us — If 
We confefs our fins, he is faithful and juft to for- 



g3* The good Man Ufeful in Life £Serm. 25. 

give our fins.* St. Paul had before declared that 
*? there is none righteous, and that the Scripture 
hath concluded all under fin." 

In what fenfe then are the faints perfeB ? And 
wherein confifts the excellence of their chara&er ? 

t. The faints are perfefl in Chrift, " In him 
dwells all the fulnefs of the Godhead bodily/' His 
righteoufnefs is made theirs. " They are com- 
plete in him. He is made of God unto them wif- 
dom and righteoufnefs, fan£tification and re- 
demption/' In this view every good man is a per- 
fe£l man. m 

The faints before the gofpel day were but very 
partially inftrufted refpefting the way of falva- 
tion. They knew not how they were to be faved 
through a Redeemer who had not come in the flefh. 
But the matter was open to the divine eye. And 
it is obfervable that the term perfeB is never affum- 
ed by the faints. They confefs their own empti- 
nefs and abafe themfelves before God. Where 
perfection is attributed to them, it is always by 
thofe whofpake as moved by the Holy Ghoft. 

2. The faints are the fubjefits not only of an 
imputed, but alfo of an inherent righteoufnefs : 
And have been fo from the beginning. " Noah 
was a juft man and perfect — Job perfeB and up- 
right. In this refpeft they were not made to dif- 
fer from other faints. All the faints are born of 
God — they are renewed after the image of the 
Creator and made to bear the image of the heav- 
enly. The change which takes place in them cauf- 

* i John i. 8 — 1 



Serm. 25.] and Happy in Death. 333 

es them to favor the things of God ; to love holi- 
nefs, and delight to do good as they have oppor, 
tunity and ability. 

They are juft and upright ; juft toward man, 
and upright before God. 

Justice refpe£is the part which mankind aft 
toward one another. It is oppofed to fraud and 
injuftice. The juft man is fair in his dealings — 
gives to all their dues — is careful to fulfil every 
truft, and to do by others as he would others fhould 
do by him. 

Such is the chara&er given of him of old, who 
" was perfeff in his generations/' when " the whole 
earth was filled with violence, becaufe all flefh 
had corrupted their way." And every good man 
follows his example ; hath refpeft to all God 's 
commandments, and hates every evil way. Per- 
fection, in the ftri6fc fenfe of the term, is his wifti 
and his aim, though he doth not expe£i to attain it 
while refident in the body. But he " forgets the 
things which are behind and reaching forth to 
thofe which are before, he preffes on/' endeavor- 
ing a nearer conformity to the divine pattern. 

While he is juft toward man, he is fincere to- 
ward God, afting uprightly before him. He is 
really the good man he appears. His profeflion. 
is not diffembled. His heart is right — his eye (in- 
gle. Sincerity is gofpel perfection. la this true 
religion very efTentially confifts : And it is found 
on all the faints. 

The good man keeps in mind his covenant en. 
gagements. For the vows of God are upon him 



334 The good Man, Ufeful in Life [Serm. 25, 

and he is careful to fulfil them. He doth not 
wifh to be releafed from his obligations with 
which he is bound to be the Lord's and to ferve 
him. He is concerned to honor God — thinks 
nothing unimportant which he hath required, 
though the reafons of the requirement may lie out 
of fight. c ' Lord what wilt thou have me to do ?** 
is his daily inquiry. And he feeks to know, that 
lie may do his duty. He waits on God in the 
ways of his appointment, and is bufy about the 
work affigned him. He is alfo fteady in his coun- 
fels and uniform in his conduft. His heart is ef- 
tablifhed by grace, and his life accords with the 
inward principle. He is not whiffling and un- 
steady, " carried about by every wind of do6trine s * 
—taken and drawn away by every new fcheme of 
religion ; but " holds fad the faithful word ; and 
is able by found doftrine both to exhort and con- 
vince gainfayers/' He doth not " put his hand 
to the plough and look back/' but perfeveres to 
the end, and is faithful unto death. The fear and 
love of God reigning in his heart, govern his life 
and direft his way, rendering him an uniform 
chara£ter. Therefore do thofe moft intimately 
acquainted with him, convinced of his integrity — ■ 
that he is free from duplicity, and that he abhors 
evil, and all approaches toward it, both value him 
ihemfelves, and make him known to others ; and 
by bt tng him into public view, render him a 
public blciling. Neither doth he difappoint their 
r-xpcftations, but according to his ability, acquits 
himfelf with honor, and doth good to all around 
him. 



Serm. 25.3 and Happy in Death. 33$ 

Others may differ from him in fpeculative opin- 
ions ; other good men. Such differences are una- 
voidable in this ftate of darknefs and uncertainty. 
No two perfons fee alike in ^very thing, whatever 
may be pretended. But thofe who know the perfeB 
and upright man,wil\ generally allow that he ads fin- 
cerely towards God and man. While thofe who 
are conne&ed with him by tender ties, who are fo 
happy as to make with him the journey of life, 
are led by a thoufand kind offices and namelefs 
a&s of benevolence and goodnefs to revere and 
love him. 

Such is the chara£ier intended in the text- 
Such the perfeft man and upright in himfelf, and 
in the eftimation of thofe who know him. Thus 
doth he pafs through life, feeling and confeffing 
his deficiencies, lamenting that he can do no more 
for God's honor, and relying on grace alone in 
Chrift, for acceptance with him. 

When a perfon of this defcription " having 
ferved his generation, by the will of God falls 
afleep," not only relatives and near connexions, 
but all who know his worth, mourn his exit, and 
weeping around his corfe, bedew his hearfe with 
tears. His name is revered, his memory is bleflf- 
ed, and even envy is filent. 

II. We are to confider his peaceful end — The 
tnd of that man is peace. 

By a perfon's end, his death, the period of his 
mortal life is intended. It doth not intend the 
end of his exiftence — the modern infidel terms ufed 
to exprefs death. So in other fcriptures ; as 



336 The good Man Ufefulin Life [Serm, ig* 

when God foretold the deftru&ion of the old 
world — " The end of all flefh is before me.'* So 
Balaam, when looking forward to his exit out of 
life — " Let me die the death of the righteous, and 
let my lafl end be like his/' Had death been the 
period of his exiftence, it would have been a mat- 
ter of indifference whether it found him righteous 
or wicked. As to hope in death there would have 
been no difference. But this is not the cafe. Man 
hath an immortal part within. At the period of 
mortal life, he enters on an interminable ftate. 

Mark the perfcSl man 9 and behold the upright z 
For the end of that man is peace. He finds peace 
at the approach of death — in death, and after 
death. In order to a due eftimation of the value 
of true religion in itfelf, and in its reward, we are 
here called to obferve the good man's end. It de- 
mands our careful attention. For the fcene is pe- 
culiarly inftru6tive. It animates to a difcharge 
of the duties of life, and fupports under its trou- 
bles ; efpecially at the approach of death, when 
worldly comforts fly away. 

The wicked who live in habitual negleft of re- 
ligion, or the indulgence of vicious deQres, are 
commonly filled with difmay and horror, if reafon 
remains, when they perceive their end draw nigh,* 
The flights which they have call on the gofpel, 
and on the grace therein offered ; their neglects of 
known duty ; their a£ls of injuflice, intemperance, 
unclcannef?, or other immoralities, the remem- 
brance of which were almofl obliterated by time, at 
that awful period rife up before them ! Confcienc* 



Serm. 25.] and Happy in Death. 337 

awakes ; and when they confider the denunciations 
of divine wrath againft thofe who do fuch things, 
and have pleafure in them, fear harrows up their 
fouls ! They anticipate eternal woe, and are fill- 
ed with agonizing horror ! Then do they appear 
all hurry and confufion ! The great work of life 
to do, and opportunity gone forever ! Bewailing 
paft madnefs they cry undone ! Undone ! Such 
often continues their ftate, till the king of terrors 
driving them away without hope, ftiuts up the 
fcene ! 

But the perfeH and upright mail, how happily- 
different when death draws near ? If poffeffed of 
himfelf, like the flill fummer's evening, he is calm 
and ferene. He talks of death with as much com- 
pofure, as one returning from a ftrange country, to 
his native land ; or as one returning from captivi- 
ty and flavery, to his father's houfe, to his family, 
and to the fociety of friends, dear as life, and with 
much more raifed expeftations ! 

Some ties of nature — dear connexions, bind 
him indeed to earth, arid would detain him here ; 
but ftronger bonds allure and draw him away to- 
ward a better world. If concern for dear ones he 
mull leave behind intrudes and tempts him to wifh 
a longer ftay, he remembers that though he dies, 
his God lives — that God hath (tiled himfelf the 
" Father of the fatheflefs and judge of the widow ;' 
that he hath faid " Leave thy fatherlefs children 
with ine, I will preferve them alive, and let thy 
widows truft in me." Supported by fuch com- 
forting declarations — fuch kind promifes of a faith- 
Tt 



338 The good Man Ufeful in Life [Serm. 25, 

ful God, and the affured belief of his mercy and 
truth, he refigns them to his care and leaves them 
with him, not doubting, but he will preferve them, 
or difpofe of them, as flhall be molt for his own 
glory, and their good* 

As to temporal matters, which often trouble 
thofe, who are chiefly concerned about worldly 
things, they cannot greatly affeft one who believes 
himfelf heir to an eternal inheritance. For the 
comfort of thofe whom he leaves behind, he wifh- 
es to have his temporalities fettled, and his ac- 
compts intelligible ; that no difputes may arife, no 
injuflice be done; but as to any concern which he 
perfonally takes in them, they appear in his view 
contemptible. He views them as unworthy his 
regard, as the beggar, who hath been called to the 
pofleflion of a crown the rags which he calls off to 
put on his robes. 

As death approacheth, the perfett and upright 
man, who realizeth his ftate, looks back with com- 
fort, approving the part he hath a£ted, after reno- 
vation, and forward to the enjoyment of God, 
with ftedfaft hope and flrong confolation. 

We have this happinefs of a dying faint, exem- 
plified in St. Paul — " I am now ready to be offer- 
ed, and the time of my departure is at hand : I 
have fought a good fight, I have finifhed my courfe, 
I have kept the faith : Henceforth there is laid up 
for me a crown of righteoufnefs, which the Lord, 
the righteous judge, (hall give me at that day."— 
His rejoicing was " the tefiimony of his confeience, 
that in fimplicity and godly fincerity, he had had 



Serm. 25.3 and Happy in Death. 339 

his converfation in the world/' In the teftimony 
of his confcience, he read the evidence of his good 
eftate — of his fincerity towards God, and of his in. 
tereft in Chrift. He viewed nothing which he had 
done as meritorious — as laying God under obliga- 
tion. Grace in Chrift was all his hope. But he 
confidered his love to God, and his zeal in his 
caufe, as evidential that he was born of God, and 
the fubject of divine grace in the Redeemer. 
Thence he inferred his title to the inheritance, pre- 
pared of God for thofe who love him. 

Other faints do the fame. In the teftimony of 
confcience that they love God, and have obtained 
grace to ferve him, they read their intereft in the 
covenant and in the promifes, in all their divine 
fulnefs. 

This is the beft, yea, the only evidence, of an 
intereft in them. Where this is found, the matter 
is determined ; there can be no reasonable doubt 
of their good eftate; but where it is wanting, eve- 
ry thing befide is of no avail. 

It is natural for a fervant, when he fees a reck- 
oning day at hand, to look back, and inquire how 
he hath improved his truft, and what account he 
hath to give ? And from the teftimony of con- 
fcience, he anticipates the reception he may expect 
from his lord. 

Mankind feel themfelves accountable to God 
and naturally expect to receive from his impartial 
hand, according to their works ; and when they 
perceive their probation drawing to a clofe, they 



340 The good Man Ufefal in Life [Serm* 25. 

naturally look about them, and inquire how they 
Can appear before their Judge ? 

The dying Chriftian is fometimes heard obferv* 
ing to thofe about him — " My glafs is almoft run* 
Would to God I had been more faithful, and 
done more for him who loved me, and gave him- 
felf for me. But bleffed be his name, he hath en* 
abled me to choofe him for my portion, and en- 
abled me to fervehimin fincerity; though I have 
done it with much weaknefs and imperfe&ion. 
Now I rely on his grace ; his grace will be fuffi- 
cient for me ; it will fupportme in death, and re. 
Ward my poor fervices with an eternal reward/' 

But if confcience, as death approacheth, fpeaks 
a different language — If it teftifies to a departing 
foul — " You have neglected the great falvation — 
lived in pleafure and been wanton, minding only 
earthly things/' it fills the foul with anguifh unut- 
terable, caufing it to anticipate eternal horrors ! 

The perfeffi and upright, as he rejoiceth at the 
approach of death, if reafon remains, often rejoic- 
eth in death. " When he walks the dark valley, 
God's rod and ftaff comft>rt him — He fears no evil 
becaufe God is with him/' He is fometimes, rea- 
dy to exclaim in the triumphant language of the 
refurre6tion 9 " O death ! where is thy fling ? O 
grave where is thy vi&ory ?" 

Sometimes indeed, the upright, while here, 
" walk in darknefs" — Sometimes the lamp of rea- 
fon goes out, before the departure of the foul; fo 
that the dying Chriftian hath no fenfe of his fitu- 
ation. At other times. God may hide his face 



Serm. 25.] and Happy in Death. 341 

from thofe whom his foul loves, and caufe them 
to go on their way forrowing. Poffibly this may 
continue to the clofe of life ! But if it doth, the 
clouds are all difperfed at the moment of death. 
No fooner are the clayey tabernacles diffolved, 
than the veil is rent, and the brightnefs of celeftial 
glory fhines in upon them. Peace eternal and di- 
vine, is theirs forever. Clouds will no more hide 
God's face — Pears and doubts, no more diftrefs 
them ; nor Satan caft his fiery darts at them again 
forever. 

In the other world, God will dwell with his peo- 
ple, and " wipe away all tears from their eyesi 
There will be no more death, neither forrow, nor 
crying, nor any more pain ; for the former things 
will all have pafTed away. There will be no more 
curfe, becaufe no more fin. For the fpirits of the 
juft will be made perfeft." They will then be 
with God and rejoice before him ; for they will 
have " entered into his temple to go no more cut/* 

REFLECTIONS. 

I. The confiderations which have beep fuggefl- 
ed afford comfort to the righteous, while groaning 
under the burdens and forrows of life, and fup- 
port in the folemn hour of death. They minifter 
confolation alfo to thofe who mourn the lofs of 
pious friends — an occafion of forrow which we 
often experience in this vale of tears. 

Here all have trials and affli&ions — the perfeti 
and upright not excepted. But the rime is fhort. 
The good man's trouble terminates with mortal 
life. His end is peace — his immortality glorious. 



342 The good Man Ufefulin Life [Serm. 25. 

The wicked are difmayed when they look for- 
ward and confider their end, or the time of their 
departure. To the good man it is defirable — " He 
then refts from his labors, and his works follow 
him/' St. Paul, " had a defire to depart, and be 
with Chrift." He knew that " a crown of right- 
eoufnefs was laid up for him, which the Lord, the 
righteous Judge, would give him at that day." 
This was not peculiar to him ; it is common to 
all thofe " who love ChrifTs appearing/' Thofe 
now in glory were lately fufFerers here : But their 
fufferings are ended — " They have entered into 
peace : They reft in their beds, walking in their up. 
rightnefs." 

II, Our fubje£i teacheth the conditions on which 
only we can hope for peace in death, and happi- 
fiefs after death, Thefe depend on the ufe which 
we make of life — on the manner in which we are 
affe&ed by the overtures made us in the gofpel ; 
they are the fruit of receiving Chrift and obeying 
the gofpel ; for it brings falvation only to thofe 
who obey it. 

Would we <c die the death of the righteous, 
and have our laft end like his," our lives muft be 
preparatory — we muft u mind the things which 
belong to our peace — live in all good confcience 
before God, and not fuflFer ourfelres to be moved 
away from the hope of the gofpel." 

III. Though when " the myftery of God fhall 
be finifhed, his judgments will be made manifeft ;" 
hitherto, " his way is in the fea, and his judg- 
ments are a great deep." We know that his way 



Serm. 25.] and Happy in Death. 343 

is perfeft; but witnefs many things in the divine 
adminiftration, which we do not underftand. We 
have no line to fathom the depths of providence, 

Ofte n the perfefl; and the upright are early remov- 
ed out of life — thofe who are friends of religion, and 
fupporters of order and juftice ; whofe hearts are 
filled with benevolence — who are the excellent of 
the earth! While thofe of different chara&ers, 
who we fhould fuppofe might well be fpared, yea, 
whofe removal, we fhould judge a mercy to the 
world, are left to prolong their days ! Some who 
are early vicious, and daily grow worfe, are never- 
thelefs continued, and permitted to difhonor God, 
and fpread error and mifchief among mankind, 
till at " an hundred years old they die accurfed !** 

Such events often occur, and under the divine 
adminiftration ! They are permitted of him who 
cannot miftake ! In a fenfe, they are the Lord's 
doings, and marvellous in our eyes !" 

u The Lord reigneth, let the earth rejoice— 
Clouds and darknefs are round about him: Right- 
eoufnefs and judgment are the habitation of his 
throne. Wait on the Lord : Be of good courage, 
and he fhall ftrengthen thine heart j wait, I fay, on 
the Lord/' 




SERMON XXVI. 

Departed Saints Fellowservants with those yet 

on Earth. 



Revelation xxii. g. 

I am thy fellows truant, and of thy brethren the prophets. 

Ji HE revelation made to St. John in the ifle of 
Patmos, was a comfort to thefufferingapoftle, and 
a bleffing to the church. . " Bleffed is he that read- 
eth, and they that hear the words of this prophe- 
cy/' The beginning indeed was dark; the pro- 
phetic fketch, was for fometime, gloomy : It un- 
folded a ftrange fcene of declenfions and abomi- 
nations, which were to difgrace the church of 
Chrift and mar its beauty; and a difmal feries of 
woes on woes, for many ages. The church, then 
fo pure, was to be corrupted, to become u the 
mother of harlots and abominations of the earth, 
and to make herfelf drunk with the blood of the 
faints and with the blood of the martyrs of Jefus !** 
When the apoftle M faw, be wondered with great 



SeRm. 26.] Departed Saints Fclloufervanis, &?<;, £45 

admiration." Had the vifion clofed with fimilar 
diicoveries, no joy would have been occafioned by 
them; but grief ineffable. The apoftle might 
have funk under them. But they finally appear- 
ed diverfe, and adapted to comfort him, and fill 
his heart with joy. He faw the caufe of Chrift 
triumphant — true religion to have become uni- 
verfal, and heavenly glory the reward of the faith- 
ful ! 

When the veil which had been fpread over 
thefe things was drawn afide, and they broke out 
to the view of this man of God, he feems to have 
been enraptured and loft in ecftacy. He prof- 
trated himfeif in adoration of the celeftial mef« 
fenger: But was forbidden by the angel — " See 
thou doit not; I am thy fellowfervant, and of 
thy brethren that have the teftimony of Jefus. — 
Worfhip God." This happened at the beginning 
of the joyful part of the vifion, when the tri- 
umphs of Chriftianity were firft difclofed.* 

We are under no temptation to give undue hon- 
ors to bearers of evil tidings : But even " the feet 
of thofe who bring good tidings are beautiful/' 

The angel having thus reftrained the apoftle 
from paying him divine homage, proceeded to fin- 
ilh the fketch which he had begun of the glory 
which remains for the people of God. When it 
was nearly completed, the (till imbodied faint, a- 
gain forgot himfeif, and overcome by a fight too 
ftrong and glorious for frail humanity, fell down 
jin humble adoration of ths heavenly minifter ! 

* Revelation xix. i@* 

U «r 



346 Departed Saints Fellowfervants £Serm. 26* 

Mad with joy he appears to have been bewildered, 
and in a momentary delirium ; but was again pre- 
vented by the angel ; and the fame reafon affigned as 
before — / am thy fellowfervant, and of thy brethren 
the prophets,, 

This declaration is remarkable. How are we to 
underftand it ? 

It flxould feem that this mefifenger from above 
was originally one of our race. / am thy fellow* 
fervant. — 

We are inclined to believe that he had once in- 
habited a human body, and had his refidence on 
earth — that this was one of the old prophets, who 
having been releafed from the work to which he 
had been firft called, was now ferving God under 
another form, in a more dignified ftationand with 
greater powers than he had pofleffed while yet on 
probation. 

We may miftake the Scriptures ; but have been 
induced to believe that when the faints drop thefe 
bodies, and are joined " to the fpirits of the juft 
made perfect/' they become angels, and are after- 
wards employed in the fervice of God, as his mef- 
fengers and agents, whom he " fends forth to min- 
ilter to the heirs of filvation," and to tranfaQ bufi- 
nefs for which he hath fitted them, and in which 
he is pleafed to employ them. 

Some reafons of this belief are adduced in the 
following difcourfe. 

When a child of God is releafed from the body, 
he is freed from the remains of depravity, and from 
his native bias to evil, and according to his nature. 



Serm* 26.] with ihofe on Earth* 347 

made perfeft in holinefs. His reafon is retained; 
yea, his rational capacity is enlarged ; and thofe 
who are aflbciated with the bleffed inhabitants of 
the upper world, doubtlefs enjoy better means of 
information than are to be found on earth. 

Some indeed, have fancied, that foul and body 
fleep together from the epoch of death till the ref- 
urrefiion ! That during that term, the foul is chain- 
ed down in a ftate of infenfibility ! That the hap- 
pinefs of the faints, during the intermediate term, 
is no other than a fleep without dreams — a tempo- 
rary nonexiftence ! Strange ! 

The thoughts of death would make the good 
man tremble, did he conceive fuch to be its nature. 
Here he is compaffed with infirmity, and groans, 
being burdened. But fuch an exiftence, which 
capacitates him to do fomewhat to honor God, and 
benefit man, is preferable to a fufpenfion of exift- 
ence. 

Suspension of exiftence! What is a fufpenfion 
of exiftence, but a temporary annihilation! — A 
complete folecifm ! From fuch a ftate there could 
be no refiirre&ion. There could be only another 
creation, which muft conftitute not the fame, but 
another creature. The idea of a fufpenfion of ex- 
iftence, is fcarcely fuppofable ; and the reality of 
it contradi&ed by every part of revelation. 

Death is reprefented in the Scriptures, as a fep- 
] aration of foul and body ; not as their fleeping to- 
gether. " Thou changeft his countenance, and 
ftndtfi him away ;**■ is a defcription of death drawn 
hy Job — which anfwers to that given of Rachel's — 



g48 Departed Saints Fellowfervants [Serm. 26. 

" As her foul was in departing, for fhe died/' And 
a refurre&ion is reprefented as a return of the foul 
to the body from which it had been feparated : 
As of the widow's fon whom Elijah raifed from 
the dead — " And the foul of the child came into him 
again, and he revived/* The language of the New 
Teftament is the fame. This day thou fhalt be 
with me in paradife," was a promife made by our 
Savior to a penitent fellow fufferer on the crofs, 
whofe body was the fame day committed to the 
grave. St. Paul " had a defire to depart and to be 
with Chrift/' which he oppofed to abiding in the 
fitfhy If foul and body fleep together in the grave, 
he would have been no fooner with Chrift, than 
though he had lived here till the refurre&ion. 
When St. John was indulged a fighr of heaven, 
he faw the fouls of the martyrs who had been 
flain before that period, and heard them crying 
for vengeance on their murderers who were yet 
living on earth.* 

The Scriptures are fo explicit refpe6Hng the 
flate of the dead, that a fufpicion that they remain 
fenfelefs while their bodies moulder in the duft, 
appears ftrange. The righteous dead certainly re- 
joice in God's prefence and are affociated with 
fellow faints. " The Lamb, which is in the midft 
of the throne, feeds them, and leads them " to 
fountains of living waters ; and God wipes away 
all tears from their eyes." 

Neither do they remain ina6tive — c< They 
ferve God day and night — in his temple/' fomej 

tion vi. 9, io. 



Serm. 26.] with thcfe on Earth. 349 

may fay. God's temple may here mean the uni- 
verfe, that valt temple which he hath built ; in 
every part of which his faints may ferve him.* 

Surely the glorified ipirit is not confined to a 
fingle apartment in the houfe of God, and not 
fufFered to go abroad, and fee his glory, and the 
exercife of his perfections in the works of crea- 
tion and providence ! Were fuch his fituation, it 
would differ little from that of the delinquent 
who is confined to his cell, or prifon ! Such can- 
not be the ttate of a glorified foul — of a foul re- 
leafed from a body, which while on trial, ferved 
as a clog to reftrain the fervant, and prevent him 
from quitting the ftation, in which he had been 
placed, or leaving the work affigned him. It can- 
not be the Hate of one fan&ified throughout ; of 
one raifed above temptation, either to ftray into 
devious paths, or be fiothful in the fervice of his 
God. 

Much of our felicity here arifeth from a con- 
templation of the works of creation and provi- 
dence. In thefe we fee divine wifdorn and good- 
nefs ; learn to know God ; to fear and love him. 
The good man carries this difpofition with him 
when be exchangeth worlds ; his defire of knowl- 
edge, and efpecially the knowledge of God, and 
the works and ways of God. And is there not 
reafon to believe that glorified faints have power 
and liberty to range among the works of the all 
perfefl Sovereign ; trace the evidences of the di- 
vine perfeftions, and witnefs their effefls, and that 
|his is one fource of their happinefs ? 

* Revelation xxi. 22, 



350 Departed Saints Fellowfervanis [Serm. 26* 

A relish for knowledge is a quality of the 
mind, natural to it, and infeparable from it. We 
obferve it in children, who at an early period dif- 
cover a defire of information, and perpetually 
feek it by queftioning thofe more advanced. The 
fame difpofition is refident in adults, and produc- 
tive of the attainments in fcience which both de- 
light the mind and dignify the man. In heaven, 
the glorified fpirit, hath doubtlefs advantages for 
attaining the knowledge of God and divine things, 
and opportunity to fatisfy his defire after it, if it 
can be fatisfied ; for it is itfelf a happinefs. It 
gives a zefl: to information, and wall probably con- 
tinue, and be, an endlefs fource of enjoyment. 
The creature may never know fo much of God as 
to defire no farther knowledge of him ; or fo much 
of the works and ways of God, as to wifh no in- 
creafe of that knowledge. Acquifitions in knowl- 
edge and enjoyment may progrefs together in the 
world of fpirits. And who can fix their limits ? 
They may be as boundlefs as eternity ! 

Turn now your thoughts on Sir Ifaac Newton, 
that renowned philofopher and Chriftian. Was 
his enlarged and inquifitive mind fatisfied at 
death ? Did not he carry with him a defire to 
vifit every planet, not only of our ow r n, but other 
fyftems, and pry into the arcana of nature to be 
found in them all ? — If enabled and permitted, he 
may Rill be ranging among the works of God, to. 
learn yet more of his wifdom, power and goodnefs, 
in his works and ways, which are unfearchable, 
and pall the comprehenfion of created beings \ 



Serm. 26.] with thofc on Earth. 351 

Probably other glorified fpirits have a fhare j it 
may be a large fhare of the fame temper. 

And if they are capable of bearing the meffages 
of their divine Sovereign, or doing aught for his 
honor, it muft be a pleafure to glorified fpirits to 
be fo employed. Here the good man delights to 
ferve the Lord. Will this ceafe to be his difpofi- 
tion when the remains of depravity fhall be done 
away ? Will not this difpofition be increafed and 
ftrengthened ? Or is there reafon to think that 
thofe will have no power to ferve God, who are 
freed from thefe fluggifli bodies ? 

Of certain glorified fpirits it was declared to 
the apoftle, as we havefeen, that they " ferve God 
day and night" — They have no need of reft — they 
never grow weary. How they ferve God without 
the ufe of bodily organs, is to us unknown. But 
it doth not follow that they are incapable of it. 
God can give them power, and teach them to ac~ 
complifh all his pleafure. 

That departed faints have fometimes been fent 
down to our world, to make known God's will, 
and deliver his meffages, we believe to be taught 
in <the fcriptures — lam thy fellowfervant, and of thy 
brethren the prophets. 

Who not of our race could have made fuch a 
declaration ? A fellowfervant, is a fervant of the 
fame fpecies, or rank. Our fellows are our 
equals ; thofe of the fame clafs in creation. Brutes 
are creatures ; but we do not confider them asfeL 
lower eatures. We might, however, with as much 
propriety as the angel could call himfelf John's 



3g2 Departed Saints Fellowfervants [Se&m. 2 6. 

fellorvfervant, had he belonged to another fpecies r 
or clafs of fervants. 

The term prophet, carries, in our apprehenfion, 
the fame thing in it — fpeaks the heavenly meffen, 
ger to have been one of our race. By prophets, 
we underftand infpired mtn. We believe this to 
be every where its meaning in the fcriptures. And 
the term brethren — of thy brethren the prrphets, con- 
firms ourfenfe of the text — I am thy jellowjtrvant^ 
and of thy brethren the prophets. Strange language, 
if this was one of the angels who kept their firft 
eftate ; one who never dwelt in flefh, nor inhabit- 
ed a human body ! But if this was one of the old 
prophets, Samuel, Nathan. Daniel, or any other of 
thofe who had tabernacled in flefh, and been fent 
to warn his brethren, and foretell things to come, 
the language is eafy and natural.* 

If we fearch the fcriotures. we fhall fee that the 
faints whofe bodies were in the grave^ have been 
fometimes thus ufed of God. 

When Saul went to confult the powers of dark- 
nefs, bccaufe the Lord did not anfwer him in the 
time of his diltrefs, Samuel, who had died fome 

* ^LvvoovXos gov yccg eifAi, y. r A loov ucsX'pouv gcv Icov 7r%o(prfl<vv. 

Docl. Doddridge in his notes on this pafTage obferves, that it 
may be rendered / am thy fellow J errant , and the fellow fervant 5 
of thy brethren the prophets. 

But the translation in the bible is peifeclly literal. The fentence 
is eliptical. The elipfis may as well be filled by tiV, as by cvvoou^os . 
If filled by the former, it reads thus, / am thy fello~v fervant, and 
one of thy brethren the prophets. This, for the reafonj given above, 
we conceive to be the fenie of the paflage. The learned reader will 
judge for him!- 



Serm. 26.] with thojc on Earth. 353 

time before, was fent of God to reprove that rebel- 
lious prince, and denounce his doom. 

Some indeed fuppofe that the apparition was 
hot Samuel, but an infernal ! But the facred hif. 
torian reprefents it as being Samuel, and why 
fhould we rejefifc his teitimony ? 

The forcerefs had not power by her charms, to 
call back the prophet from the world of fpirits. 
But God had power to fend him on his bufinefs * 
to enable him to make himfelf vifible, and fore- 
tel the evils which then hung over Saul and Ifra- 
el : And from feveral confiderations we think it 
evident that he did do it. 

The woman appears to have been furprized 
when (he faw Samuel. To her, he was an unex- 
pected vifitor. By his means fhe found out Saul, 
whom before fhe did not know in his difguife. 
— Apoftate fpirits if they ever gave refponfes 
to thofe who confulted them, commonly flat- 
tered them in their crimes, or gave ambiguous 
anfwers to their inquiries ; but not fo the ghoft 
which appeared on this occafion. Mod pointedly 
did it reprove the abandoned prince, who was 
adding iniquity to tranfgreffion, and hardening 
! himfelf in the time of trouble ! And moil expreff- 
ly did it foretel the evils which were coming on 
the offending inquirer, his family and people I 
Could an apoftate fpirit have done thefe things ? 
. Or would he if he could ? God hath fometimee 
. ufed wicked men to foretel future events, and 
' compelled them to denounce his judgments ; but 
ve we any account of his making this ufe of 
W 



354 Departed Saints, £3c. £Serm. 26. 

fallen angels ? Of his making known his purpofes 
to them, and enabling them to give the genuine 
proof of true prophets ? It is further obfervable, 
that part of the meiTage related to taking the king- 
dom from Saul, and giving it to DaVid — " The 
Lord hath done to him as he fpake by me," is his 
language* God had foretold this by Samuel ; 
not by Satan, or a meflenger of Satan, 

There is every reafon to believe that Samuel 
really appeared on this occafion — that God fent 
him to deliver the fad meflage to the impious reb- 
el, who inftead of humbling himfelf in the time of 
his trouble, finned yet more againft the Lord, 

If we attribute thefe divine communications to 
infernal agency, why not others ? If once we turn 
afide from the literal fenfe of fcripture, where (hall 
we Hop ? But fhould we doubt whether in this 
inftance, a departed faint was fent down to vifit 
earth, and tranfafl; the buiinefs of him who is 
Lord of all, other inftances may certainly be ad- 
duced — if not in the Old Teftament, yet beyond a 
doubt in the New. But this will be the fubjedl 
of another difcourfe. 







SERMON XXVII. ♦ 

Departed Saints Fellowservants with those yet 

on Earth. 



Revelation xxii. 9. 

I am thy fellowservant, and of thy brethren the prophets. 

1 HAT the faints do not remain infenfible, 
while their bodies are in the duft, but become 
angels,* fee and ferine God and bear his meffages, 
and minifter to the heirs of falvation, hath been 
argued from feveral confiderations, in the preced- 
ing difcourfe ; but we chiefly depend on revela- 
tion. The text and feveral other fcriptures, we 

* The term angel fignifies a menenger. If glorified faints are ufed to 
bear God's meffages, or fent to do his bufmefs, they are made angels, in the 
proper fenf e of the word. Such appear to have been the angelic band, who 
united in p railing God, when the Lamb prevailed to open the book of his 
decrees and reveal them to the apoftle — " And they fung a new fong, faying, 
Thou art worthy — for thou waif flain, and haft redeemed us to God by thy 
blood out of every kindred, and tongue, and people, and nation ; and haft 
made us unto our God, kings and priefts : And wejhall reign on the earth."* 
Surely thefe muft have been of our race. 

* Revelation v. 9, 10. 



356 Departed Saints Fellowfcrvants [Serm. 27. 

conceive to be to our purpofe, and fufficient to ef- 
tabliih our theory, and that the fame is illufirated 
and confirmed by facred hiftory, both of the Old 
and New Teftament. One inftance of a departed 
faint, fent as a meffenger from heaven to .earth, hath 
been adduced from the Old Teftament : We now 
advert to the New. 

Here our proof is explicit. We can conceive 
of no evafion. Two of our race who had long 
before been removed from earth to heaven, were cer- 
tainly fent to vifit the Savior, juft before his fuf- 
ferings — Mofes and Elias, who attended him on 
the mount, whither he retired with three of his 
difciples, and converfed with him in their prefence. 
St. Luke hath defcribed their appearance, and 
told the fubjeft of their converfation— u Who ap- 
peared, in glory and fpake of his deceafe, which he 
ihould accomplilh at Jerufalem/'* 

Moses had then been dead more than fourteen 
centuries. Elias had not tailed death, but he had 
been changed. That change had paffed upon 
him which will pafs on the faints who lhall be 
alive at Chrift's coming. The change muft have 
been great, or he could not have afcended to heav- 
en in a chariot of fire, or lived above the region 
of air which furrounds this globe. 

These two faints, feem, on this occafion, to 
have been affimiJated to each other — " They both 
appeared in glory" — were company for each oth- 
er, and fent together to teflify for Chrift, before 
chofen witncfTes. Our Savior's refurrection was 

• Luke ix. ?r)* 



Serm. 27.] with ihofe on Earth. 357 

alfo attended t>y witneffes who had been for forne 
time in the world of fpirits — " And the graves 
were opened, and many bodies of the faints which 
flept arofe, and came out of the graves after his 
refurre£iion, and went into the holy city, and ap- 
peared unto many/'* 

But it is only departed faints who are employ- 
ed to bear God's meffages. There is no intima- 
tion in fcripture, that thofe who die in their fins, 
are afterwards fent, or fuffered to go abroad. 
There is reafcn to believe, that as the faints are 
made perfeft at death, fo all that bears an affinity 
to goodnefs, ceafes at that period, in the unrenew- 
ed, and that they put on the complete image of 
him who is termed their father. If this is the 
■ cafe, they would fpread mifchief and mifery, were 
they permitted accefs to thofe who remain in the 
body, and liable to temptation. However this 
might be, we are affured that they are confin- 
ed in the infernal prifon, and will continue prifon- 
ers till the great day. 

This is intimated by our Savior, when he warns 
the (inner to " agree with his adverfary quickly, 
j while in the way with him — left he fhould becaft 
I into prifon" — becaufe fhould this happen there 
will be no reteafe " till he fhall pay the utmoft 
farthing/' This fpeaks the ftate of impenitents, 
to be from the time of their death, that of prifon- 
ers, who can neither break their prifon, or obtain, 
fo much as a temporary releafe, till they {hall have 
fuffered all their demerits. 



* Matthew xxvii. 



358 Departed Saints Ftllowfervants [Serm. 27. 

The fame is intimated in the parable of the rich 
man and Lazarus. The rich finner is reprefented 
as paffing, at death, into a place of torment, and 
confinement, and as defpairing of even a moment,, 
ary enlargement. Otherwife he would not have 
requefted that Lazarus might be fent to warn his 
brethren who were then living on earth, but rath, 
er that he might have gone himfelf. Him they 
would have known ; and he could have given them 
a feeling defcription of the miferies which living 
in pleafure, regardlefs of the one thing needful, 
will draw after it. Many advantages might have 
been expefied from his perfonal appearance to his 
brethren, but he preferred no fuch petition. 

His prayer that Lazarus might be fent, was 
probably intended to intimate that departed fpirits 
remember their former ftate on earth, and the re- 
latives and acquaintance whom they leave upon 
it ; that they retain a concern for them ; that they 
know that good fpirits are ufed of God to tranfa£i 
matters relative to their fpiritual concerns, and 
that thofe who die in their fins are kept in con* 
finement, and not permitted to go forth ; no, not 
to warn fellow finners, whom they have left behind 
them. 

This agrees with what is faid by St. Peter, re- 
fpe£iing the antediluvians. He fpeaks of thofe as 
being " fpirits in prifon" in the apoftolic age, 
u who were difobedient, when the long fuffering of 
God waited with them in the days of Noah/' 

It farther appears that their imprifonment is a 
Rate of darknefs. " Caft ye the unprofitable fer- 



Serm. 27.] with thofc on Earth. 359 

vant into outer darknefs — to whom is referred the 
blacknefs of darknefs forever. " This darknefs is 
probably a contraft to the light enjoyed by glorifi- 
ed faints. They are doubtlefs let into the purpofes 
of heaven — to them the myftery of divine provi- 
dence is opened. They fee and admire the wifdom 
andgoodnefs of God, in thofe difpenfations, which 
while here, filled them with wonder. But it feems 
that the wicked are not let into thefe things, but 
driven away in darknefs, and left enveloped in it — 
" None of the wicked Shall underftand, bat the 
wife fhall underftand." 

This may ferve to explain a paGTage in Job, 
which might feem oppofed to our conftru&ion 
of the text — <6 His fons come to honor and he 
knoweth it not ; and they are brought low, but he 
perceiveth it not of them."* If we underftand 
this of the wicked, it will harmonize with the 
other fcriptures which have been adduced. Though 
fome underftand the words of Job, as defcriptive 
of a man's ftate at the approach of death, at 
which period he is often loft and bewildered, and 
confequently unaffe&ed with any thing which 
may happen to his deareft connexions, for whom, 
in health, and while poffeffed of reafon, he felt 
greatly interefted. This conftru&ion is favored 
by the words which follow, in which he is repre- 
fented as ftill pained in body, as well as mind 
— <c But his flefh upon him fhall have pain, and 
his foul within him (hall mourn."f 

* Job xiv. 21, + Via, Henry in locum 



$6o Departed Saints Fcll&wftrvants £Serm. 2j* 

REFLECTIONS. 

If we do not miftake the fcriptures, our pious 
departed friends may fometimes attend us, and 
witnefs the manner in which we aft our parts. 

Natural relations terminate with life ; but we 
do not believe that thefriendfhios here contrafted 

A. 

ceafe at death ; that the remembrance of the kind 
offices done to a good man here is then obliterated ; 
that thofe who had been helpers of one another in 
this life are forever loft to each other when they 
ceafe to be together here ; or that the endearments 
of friendship and reciprocal affedtion are then ex- 
tinguifhed to revive no more. 

Departed fpirits muft retain a remembrance 
of what they did here, and of thofe who a£ted 
with them. They cannot otherwife give account 
of themfelves ; or witnefs the divine juftice and im- 
partiality relative to matters which had been com- 
mon to themfelves and others. But thefe will be 
made manifeft. All in heaven and on earth will 
fee and confefs the perfe6l re6litude of the divine 
adminiftration. 

Some fuppofe that the knowledge of things done 
on earth, and regard for mortals would render de- 
parted faints unhappy ; that therefore they are 
incredible. 

But is not God grieved at the obftinacy of fin- 
ners ? " When God faw that the wickednefs of 
man was great in the earth — it repented the Lord 
that he had made man on the earth, and it grieved 
him at his heart."* Was he then unhappy ? 

•"•' G-ncfis vi. ft. 



Serm. 27.3 with thofe on Earth. 381 

Departed faints may have fimilar fenfations, what- 
ever may be implied in them. The fame objec- 
tions may be made to the divine knowledge of 
mankind, as to that of the faints — We do not take 
it on us to explain either. The fame may alfo be 
obje&ed to fuppofing that the faints will be made 
acquainted with the decifions of the Judge at the 
great day — that they will then fee any who were 
dear to them here, fent away with the workers of 
iniquity. 

If the manifeli re£iitude, and moral neceflity of 
the divine decifions, will then fatisfy the righu 
eous, and their greater love to God reconcile them 
to the execution of his judgments on all the im- 
penitent, why not as foon as they (hall have put 
off the remains of depravity, and become " the 
fpirits of the juft made perfe6l ?" 

Those in glory are doubtlefs acquainted with 
the moral ftate of the world— •'• There is joy in 
heaven over one (inner that repenteth."* 

That the powers of light and darknefs take part 
in the concerns of mankind, and intereft themfelves 
in their affairs, and that they confli£l with each 
other on their account, we are taught in revela- 
tion. t 

Our departed friends who have known and loved 
us here, may be among the invifible witneffes of our 
conduft. and among our invifible helpers. They 
may rejoice, if we a6l well our parts, or Weep if we 
are numbered among tinners, or carelefs negle&ers 
of the grace of life. 

* Luke xv. 7—10. + Daniel x, 13. Judc 9, 

X x 



362 Departed Saints Fellowfervants [Serm. if* 

Perhaps the pious parent who hath died in the 
Lord, may regard the little orphan which he hath 
left behind. Experienced in the troubles and dif- 
ficulties, fnares and temptations of this life, he 
may watch over it, and in ways to us unknown^ 
Si do it good and not evil all the days of its life." 
Little ones are not deftitute of invifible keepers— 
*' Their angels do always behold the face of my 
Father which is in heaven.* 

Some are earlv called out of life ; make but a 
tranfient vifit to this fcene of forrow, and juft tafte 
the bitter cup of affli£lion. But though ftiort their 
flay, they may yet begin to form fome dear con- 
nexions — connexions which might perhaps, have 
been enfnaring; for more fet bad, than good ex- 
amples before the little ft rangers committed to 
their care. Thefe, taken from the evils to corne^ 
may be friends to thofe who had appeared to be- 
friend their helplefs ftate in this ftrange land- 
may watch for their good, and rejoice if they fee 
them minding the things which belong to their 
peace, and by a wife improvement of more talents 
than had been committed to themfelves, prepar- 
ing for greater joys and honors in the kingdom of 
God, 

Those who had fuftained a dill nearer relation 
— who had been " one fiefh," may bear like re- 
gard to thofe " with whom they had taken fweet 
counfel and walked to the houfe of God in com- 
pany" — and may be the fir ft to welcome their ar- 
rival at the world of joy, 

* Matthew xviii. 10 



Serm. 27.] with thofe on Earth. 363 

The Romifli church have abufed the do£hine 
which we conceive to be contained in the text, bv 
decreeing adoration to departed faints. Others 
have gone into the oppofite extreme, denying that 
they know ought of terreftrial matters, or have any 
concern in them. Adoration belongs exclusively 
to God. It belongs neither to glorified faints, nor 
to angels of light, though the latter " are all fent 
forth to minifter to the heirs of falvation."* u Thou 
fhalt worfliip the Lord thy God, and him only ihalfc 
thou ferve. 

The righteous are not fuffered to continue here 
by reafon of death. Their removal is one of our 
fevered trials. Our fubjeft minifters fupportand 
comfort under it. When we refleft upon it, we 
feem to hear them calling to us from behind the 
fcene, with " Weep not for us — we are not dead. 
Our bodies fleep, but our fpirits wake — Death is 
not the period of our exiftence. It is only our re- 
moval — our birth day into the world of glory.—- 
We are joined " to the fpirits of the juft made per- 
fect"— enjoy the fociety and that of the angels of 
God — behold the face of our heavenly Father, and 
of the divine Redeemer. We rejoice to fee you 
" followers of thofe wha through faith and pa- 
tience inherit the promifes" — are ready to help 
you in your work, and to fhout God's praifes, and 
unite in fongs of triumph, fhould you come off 
conquerors, and rife from your humble flate of 
forrows, fufferings and temptations, to be our com* 
panions in glory." 

* Hebrews i. 14. 



§64 Departed Saints Fellorvfervants £Serm. 27* 

These are confoiing and animating views. They 
tend to excite a divine ambition in working out 
our falvation. 

We are yet doomed H to bear the heat and bur. 
den of the day." But we are not alone— not un- 
obferved. God, angels, and the good, who were 
lately " our companions in tribulation/* wit- 
nefs the part we a£l. We would not diftionor our- 
felves in their view, and fink ourfelves in their es- 
timation. If they are ready to help our infirmi- 
ty, we would not render their heavenly aid of no 
avail, or cut ourfelves off from enjoying their So- 
ciety. 

Consider fome dear departed child of God thus 
interefted in your concerns, and you will find it a 
fpur to duty ? and an incentive to labor and not faint 
in the work afiigned you, preparatory to your join- 
ing the church of the firft born above. Think 
now that the godly ones who loved you here, and 
labored to animate you iri the fervice of God — or 
thofe who lately looked to you for counfel and 
guidance, having made their way to glory, are wait- 
ing your arrival, and longing to hail your entrance 
into the kingdom, and by all the ftrength of your 
love to them, now freed from the imperfe&ions of 
their earthly refidence, and made glorious and 
heavenly, you will find yourfelf drawn on toward 
that ftate of bleflednefs, in which you hope again 
to rejoice with thofe whofe diftreffes you witneff- 
ed here — yea whofe dving agonies, may have chill- 
ed your frame and filled you with anguifh unut- 
terable ! 



Serm. 27.3 with thofe on Earth. 365 

To meet them again, and find yourfelf and 
them, forever removed from the fear of evil, either 
natural or moral — forever fecure the divine friend- 
fhip — forever happy and glorious in the enjoy- 
ment of God, " the former things being all palled 
away, and all tears forever wiped from your eyes 1" 
There to recount with thofe bleffed fpirits, the trav- 
els and trials of this life, and look back, perhaps, 
on many hairbreadth efcapes from eternal death ! 
There, to dwell on the wonders of divine love and 
mercy exercifed towards you, and often in things 
which you once thought to be againft you ! Who 
would not willingly fuffer many deaths to enjoy 
thefe things ? 

Such confiderations are animating in duty, and 
fupporting in times of trial. If realized, we {hall 
adopt the language of the fuffering apoftle— 
" None of thefe things move me, neither do I 
count my life dear to myfelf, that I may finifh my 
courfe with joy" — and fhare fuch bleffed focie- 
ty — fuch inconceivable felicity and glory in my 
Father's houfe above, in which are many man- 
lions ! 




SERMON XXVIII. 

^fhe Danger of Deviating from Divine Instil 

tutiow* 



Colossians ii. 8. 

Beware lest any man spoil you through philosophy and vain 
deceit, after the tradition of ??ien, after the rudiments of 
the world, and not after Christ. 

OT. PAUL was the apoftle of the Gentiles. The 
care of the churches gathered among them devolv- 
ed particularly on him. At the writing of this 
epiftle he had no perfonal acquaintance with the 
church to which it is addreffed.* Epaphras, a 
bifhop of the Coloffians, then his fellow prifoner 
at Rome, had made him acquainted with their 
ftate, and the danger they were in from falfe teach- 
ers, who, during the abfence of their minifter, la- 
bored to turn them from the fimplicity of the gof- 
pel ; and this letter was written, through divine 
influence, to guard them againft thofe deceivers., 
and perfuade them to abide in Chrift. 

tVerfc 1. • 



Serm. 28,] The Danger of Deviating, (Be. 367 

To this end he counfelled them to keep to the 
divine directions, carefully avoiding every altera- 
tion, or addition, which might be- urged upon 
them by uninfpired men, though they might come 
with a Ihew of wifdom and humility, and profef- 
fion of regard to the honor of God and happinefs 
of man. 

Many of the mod fuccefsful attacks on God's 
earthly kingdom have been made in this way. O- 
pen rebellion againft God, is found chiefly on thofe 
who have no faith in him ; who are therefore de- 
void of his fear. Others are tempted moftly to 
other fins, and induced to make indireQ; opposi- 
tion to the divine government, from them, the 
tempter hides the truth, and leads them into er-> 
ror, and thus caufes them to pull down the caufe 
which they aim to build up, and fight againft God 
with a view to ferve him. 

So much of God appears in his works, that com- 
paratively few can be made to doubt his exift- 
ence, or his providential government. Hence few- 
are prevailed with to renounce his fear and rife di- 
rectly againft him ; but many are deceived, and 
confequently engaged to a£t with his enemies. 

Here a common fource of fedu6iion hath been 
fuggefting improvements on divine inftitutions— 
that this and that, which God hath not ordered, 
would help his caufe and promote his intereft. 
Sometimes the improvements are attempted under 
pretence of divine order, and urged with his au- 
thority; but this veil is not always fpread over 
I endeavors to change his inftitutes. They are often 



368 The Danger of Deviating [S>erm. 28L 

urged as means adapted to help his caiife, without 
pretence to divine order requiring the ufe of them* 
Much, it is alledged, is left to human discretion. 
This taken for granted, the reft is eafy. It is only 
to fay thefe meafures are wife and good, calculat- 
ed to help on the caufe of God, and whoever de- 
nies it, is confidered as fighting againft God, 

Thus men are led away from the divine inftitit- 
tions to thofe of human invention. Human wife 
dom is exalted above divine; and all with a view 
to glorify God ! 

Thus was the tempter laboring, through the \m \ 
ftrumentality of his agents, to feduce the Colof- 
fians, when this epiftle was written, and it is chief- 
ly intended to counteraft their influence, and pre- 
vent that church from being moved away from the 
hope of the gofpel, which they had received. 

In difcuffing the fubjeft, We fhall firft, glance at 
the meafures ufed by thofe deceivers — then confider 
the fuccefs which hath attended this mode of fighting 
againft God, and f educing mankind, adding a few ob-j 
fervations on the influence of tradition and the rudi 
ments and cujloms of the world. 

The Coloffian feducers appear to have been of 
two kinds — Jewifh and Gentile. The former 
feem not to have differed from thofe at Rome, 
Corinth, Galatia, and thofe in Judea. They were 
jewifli Chriftians, who were fo attached to the Mo- 
laic ritual, that they wifhed to continue it, and 
graft Chriftianity upon it, rendering the religion 
of Chrift only an appendage to that of Mofes, 
They infilled that the ceremonial law remained in 



Serm. 28.3 from Divine Injlitutions. 369 

force — infifted efpecially on the obfervance of 
circumcifion ; and probably on the traditions fo 
highly valued by the Fharifees. But the apoftle 
affured this Gentile Church, that they were com- 
plete " in Chrift/' and needed nothing of this kind 
to recommend them to God, or to fecure his fa- 
vor — >that " Chrift had blotted out the hand writ- 
ing of ordinances, and taken it away, nailing it to 
his crofs" — that the ceremonial law, being only 
" a fhadow of good things to come/' was fulfilled 
in Chrift, and no longer obligatory ; and warned 
them to ftand faft in their Chriftian liberty, and 
fuffer no man to judge them refpe&ing fuch things, 
or impofe fuch burdens upon them. 

The Gentile feducers were converts from Pa« 

ganifm, and no lefs eager to introduce the tenets 

and rites of their fuperftition. One of the errors* 

I which, from the particular mention made of it, 

they feem to have urged, was the worfhipping of 

J angels. " Let no man beguile you of your re- 

. ward* in a voluntary humility and worshipping 

of angels, intruding into thofe things which he 

hath not feen, vainly puffed up by his flefhly 

mind/'* 

Mankind feem, at a pretty early period, gener- 
ally to have given into the idea of fo vaft a dif- 
t lance between God and man, that man is unwor- 
thy to come into his prefence, and can approach 
Shim acceptably only through a mediator. But 
,jjuft views of a mediator were never communicated 
to the fcattered branches of our race, or foon loft 

*Verfc i$. 

Yy 






3fo The Banger of Deviating [Serm. 2$, 

from among them. Mod of the heathens offered 
religious homage to departed heroes ; or to thofe 
who had been revered while inhabitants of earth* 
To them were their prayers addreifed, that they 
might bear them to the God of nature, and by 
their influence rendeF him propitious. 

Here was the appearance of humility- — So fen- 
fible of their unworthinefs that they dared not ap- 
proach God in their own names, or prefent their 
own petitions — others who had ceafed to fin, and 
been admitted to the divine prefence, muft inter- 
cede for them. But this was C5 a voluntary hu- 
mility" — not ordered of God — a mere matter of 
human invention. 

A mediator is indeed necefFary for man fince 
the fall ; but man is not left to choofe his mediat- 
or. One every way fuitable is provided, through 
whom we may have accefs to God. " There is 
one God, and one Mediator between God and men, 
the man Chrift Jefus." 

The apoftle further obferves, that thofe who du 
reeled them to worfhip angels, arrogated a knowl- 
edge of matters not revealed. God hath given no 
intimation of fuch ufe to be made of angels, but 
ordered man to approach him in the name of 
Chrift. Thofe who go to God in other ways, or 
depending on other interceffors, are faid " not to 
hold the head."* " The head of every man is 
Chrift.t Such people will lofe their reward. 
" Let no man beguile you of your reward, in a 
voluntary humility and worlhipping of angels" — • 

* V«rfo 19. f 1 Corinthians xi. g. 



Serm. 28.]] from Divine Infitvdions. 371 

• 

The rewards of grace are promifed to obedience ; 
but not to " wilful worihip, or voluntary humili- 
ty." The utmoft thefe can hope is forgivenefs. 

When Paul allured the Coloffians that they were 
" complete in Chrift/' he had reference to the er- 
rors of all the deceivers who were laboring to fe^ 
duce them. Gentile philofophy is as ufelefs to 
the Chriftian, as Jewifh rites. Chrift hath the 
fulnefs of the Godhead dwelling in him. We 
have only to rely on divine mercy, through faith 
in him, and we fliall not be afhamed. 

Such we conceive to be the fum of the inftruc- 
tions and warnings here given to the Coloffians. 
They were only to keep to the divine dire£iions, and 
feek falvation agreeably thereto, regardlefs of the 
traditions of men and rudiments of the world. 

All error is deviation from divine rule. To 
this men are tempted with a view to honor God. 
This is a fruitful fource of error. And when er- 
ror is once generated, it is often diffufed and per- 
petuated by tradition, cuftom, and the rudiments of 
the world. 

We proceed to confider thefuccefs which hath at- 
tended this mode of fighting againfl God — that is, fug- 
gejling improvements on divine inflitutions and ap* 
gointments. 

The firft attempt to feduce our race feems to 
have been of this kind. " The woman being de- 
ceived was in the tranfgreffion." Made upright, 
fhe could not have been perfuaded to difobey God, 
unlefs {he was led to believe that fhe might, fome 
how, honor God in confequence of that difobedi- 



37« The Danger of Deviating [Serm* 28. 

ence. But how ?— " In the day ye eat thereof, 
then your eyes {hall be opened ; and ye (hall be as 
gods, knowing good and evil" — Then the could 
honor God better than while deftitute of knowl- 
edge which would liken her to fuperior intelligen- 
ces. " And when the woman faw that the tree 
was good for food, and that it was pleafant to the 
eyes 9 and a tret to be dejired to make one wife, Ihe 
took of the fruit thereof and did eat/' Thus fome 
fuppofe the tempter to have prevailed againft her. 

It may be thought ftrange that Ihe fhould ex- 
pe6l good to rife out of evil* Her defcendants 
have often entertained fuch expe6tations ; but 
they are depraved, and their minds are darkened. 

Whether this was the fophifm by which Sa- 
tan's vi&ory was obtained, we prefume not to de* 
termine. It is however certain that he prevailed 
by deception ; by perfuading our common moth- 
er that advantage would accrue from ceafing to fol- 
low the divine direflions. 

Cain, her eldeft fon, fell into a fin of the fame 
kind ; was induced to change divine inflitutions. 
" Cain brought the fruit of the ground an offering 
unto the Lord/' inftead of the firftlings of the 
flock. The fruit of the ground did not typify the 
facrifice of Chriit, and had not been ordered of 
God. It was a mode of honoring him of Cain's 
devifing. He thought to improve on divine ap- 
pointments ; or dared to change them to fuit his 
circumftances. " Cain was a tiller of the ground/' 
The fruits of the ground were the produft of his 
own labors — " Of fuch as he had, he would bring 



Serm. 28/] from Divine Infiituiions. 373 

his offering. What advantage would accrue from 
changing with his brother to procure what God 
had required ? God needed nothing and could 
receive nothing from kis creatures/' 

Abel believed himfelf under obligation to con- 
form to the divine order, and in that way to feek 
the divine favor. Cain had not this faith. He 
was confident that another way would do as well; 
and followed the di&ates of his own fancied wif- 
dom.* Therefore their different reception. Had 
Cain been equally obedient with Abel no differ, 
ence would have been made. Cain is appealed to, 
to judge of this matter for himfelf — " If thou doll 
well, fhalt thou not be accepted ?" 

To do well, is to regulate principle and praSice 
by the divine order ; in both thefe Cain was defi- 
cient. They are commonly united. Error in 
principle occafions error in pra£Uce. 

N©t many ages after the deluge idolatry was 
introduced into the world, and corrupted and 
fpoiled the worfhip of God. This feems to have 
been, at firft, a defign to improve on the homage 
which was paid to the true God. 

Adoration offered to other than God, is idola- 
try. This is of two kinds — that offered to angels, 
and departed fpirits, and that offered to the heavenly 

* Thefe are not mere conjectures — they are intimated by St. Jude, when he 
declares the fchifmatics of his day " have gone in the way of Cain and Core." 
Core, or Korah, certainly attempted to change a divine order by which the 
Functions of the priefthood were appropriated to the family of Aaron. And 
:ie fchifmatics, who were contemporary with the apoitle, fet themfelves up 
Hfor teachers in the church without a regular, or fupernal call to the miniftry. 
yhtft xjcent in the way of Cain, His On raufl therefore have been a departure 
*rorn divine inftitutions. 



g74 The Danger of Deviating [Serm. 28. 

bodies and to images. The former is faid to have 
been originally defigned to engage thofe to whom 
it was addreffed to a£t the part of mediators with 
God. The heavenly bodies were adored as the 
fuppofed refidences of Deity. Image worfliip was 
intended to help devotion. It was thought that 
vifible representations would ferve to imprefs a 
reverence for the obje&s of worfhip on the mind, 
and folemnize the heart. With this view, images 
and paintings were introduced into temples and 
places of worfhip. They appeared to have effeft. 
The worfhippers feemed more devout. A happy 
difcovery, which had not occurred to Omnif- 
cience ! 

To increafe the good effe£ts, further improve- 
ments were fuggefted. Images were made of the 
precious metals, and enriched with gems and cofL 
]y attire, and art was exhaufted toembellifh them,. 
They were alfo confecrated with niagnificent and 
folemn rites. After qonfecration, the celeflials to 
whom they dedicated, were fuppofed to defcend 
and dwell in them, and thus to be prefent with 
their worfhippers, to hear their prayers, witnefs 
their gratitude, and fmell a fweet favor in their 
facrifices. And as temples were built, and images 
confecrated chiefly to inferior deities, who were 
worshipped as mediators, the homage which was 
paid to them was fuited to the conceptions which 
the worfhippers entertained of the objects of their 
worfliip ; and being moflly taken from among 
men, the offerings were adapted to the chara&ers 
which they had refpe&ively fuftained while rcfi- 

I 



Serm. 28.] from Divine Injlitutiont. g/g 

dent in the body. Hence the homage paid to Baal, 
Moloch, Mars, Bacchus, Venus and others. Thus 
every abomination was fan&ioned, and made an 
obje£t of religion ! 

The ufe of images was common among the 
Eafterns at an early period, and communicated to 
the Hebrews, who were converfant with them, be- 
fore their fettlement in Canaan. In Egypt, or cer- 
tainly in the wildernefs it was found among them. 
They were particularly guilty of this fin while Mo- 
fes was on the mount with God, And the ufe which 
they then made of images was the fame which hath 
been mentioned. As foon as the golden calf was 
finifhed, Aaron, who had entered into their views, 
made proclamation — Ci Tomorrow is the feaft of 
the Lord — [of Jehovah/'] Mofes, who had great- 
ly helped them in the worftup and fervice of God, 
was gone, and the idol was intended to fupply his 
place ; to help their devotion, and excite them to 
honor the true God ! " Up make us Gods — for 
this Mofes — we wot not what is become of him/* 

The idolatrous worfliip of the Romanifls in 
later ages is of the fame kind. Their churches 
abound with rich images, and are adorned with 
exquifite paintings ; the likenefs of Chrift agoniz- 
ing on the crofs, and other affe£iing reprefenta- 
tions, defigned to imprefs religious fubjeftson the 
heart and excite devotion. Such is the ufe which 
they profefs to make of them. And they feem not 
devoid of effe£i. Protefcants who have attended 
their worfliip, have obferved greater appearances 
ef fervor, and greater movings of the paffions, 



376 The Danger of Deviating [Serm. 28. 

than are ufual in the religious affemblies of other 
denominations of Chriftians. And their adoration 
of angels and departed faints, is only as of mediators 
and interceffors, who may prefent their prayers, 
and obtain favor for them— the very idolatry of 
paganifm. 

In thefe things there is a fhew of wifdom and 
humility — wifdom to devife means to imprefs a 
fenfe of religion, and humility to draw nigh to 
God by the intervention of thofe more worthy 
than themfelves ; and the means feem not defti- 
tute of influence ; they produce warm zeal, and all 
the fervor of devotion ; yea, all thofe feelings and 
emotions which are thought by fome to conflitute 
the effence of religion. 

And why is not all this right ? Why are not 
thefe ways of honoring God and exciting devotion 
commendable, when they render the worfhipper 
thus fervent in fpirit to ferve the Lord ? 

The reafonis obvious— they are not required — 
yea, they are forbidden of the divine Sovereign. 
" Thou ihalt worlhip the Lord thy God, and him 
only (halt thou ferve. Thou lhalt not make unto 
thee any graven image, or any likenefs of any thing 
that is in heaven above, or in the earth beneath, 
or that is in the waters under the earth — I the 
Lord thy God am a jealous God." — 

Pretending to honor God by direft difobedi- 
ence is peculiarly aflFrontive. Such worfhippers 
11 provoke him to his face. Their ofFerings his 
foul hatcth. They are a fmoke in his nofe, and a 
fire that burnetii all the day/' Every thing of 



Serm. 28.3 from Divine Injlitutioni. , 377 

this nature, whatever may be its defign, is rebeL 
lion againft God. Againfl no other fin hath he 
manifefted greater indignation. 

No inftance can be adduced of fuch homage be- 
ing accepted, or of good refulting from fuch wor- 
ihip. Yea, it hath commonly been followed with 
the fevereft marks of the divine refentment. Wit- 
nefs the evils which came upon Ifrael when they 
made the golden calf, to help their devotions* 
Witnefs thofe which fell on the family and king- 
dom of Jeroboam, when he forfook the appointed 
worfhip of God, and the miniftry of the Levites 
whom God had appointed to wait at the altar. Jero- 
boam did not introduce the worfhip of Baal, or the 
other heathen gods. This was done afterwards by 
I the influence of Jezebel. He only appointed other 
I places of worfhip, befide that which God had chof- 
en, and confecrated others to minifter who had 
not the attachments of the Levites to the houfe of 
David and city of Zion, and made images to help 
[.he devotion of his people ; and lo ! his family 
Derifh; a brand of infamy is fet on his name ; and 
Decaufe his people walk in his ways, they are fi- 
lally " broken and ceafe to be a people V 

The divine refentment of attempts to change 
he ordinances of God, or make innovations in his 
worfhip even where they feem to have been done 
lit of concern for his honor, is left on record in his 
'ord. Saul once offered facrifice* The neceffi- 
V of his affairs feemed to require it. He profeff- 
d to have done it with reluflance, but to have 
lought it his duty—*" I faid the Philiflines will 
Z % 



3;3 The Danger cj Deviating [Serm. 28, 

come down upon me. and I have not made fupplica- 
tion unto the Lord : I forced rnyfelf therefore, and 
offered a burnt offering." But Saul was not of the 
family of Aaron, to whom the right of facrificing 
folely appertained by divine appointment. Hence 
inftead of conciliating the divine favor, his officious 
zeal offended heaven — for that a£i of difobedi* 
ence he was threatened with depofition ; and a 
repetition of attempting to improve on divine or- 
ders, in fearing the belt cattle of Amelek to facri- 
fice unto the Lord, confirmed the fentence,* placed 
another on the throne, and led to the ruin of the 
rebellious prince. Uzzah only put forth his 
hand to fteady the trembling ark, and was (truck 
dead for his rafhnefs, befide the ark of God.f 

Some fpoiled through philofcphy and vain deceit, 
have made changes in the divine inftitutions, and 
attempted improvements upon them, fince the 
commencement of the gofpel day. This hatl 
been a leading trait of charadier in the chiefs o 
the Romifh church. Many of the heads of tha 
cofhmunion have (ignalized themfelves in this way 
And fome of their alterations have operated to im 
prefs what was thought to be religion, as hath bee: 
obferved. 

Another way in which they have manifelteij. 
the fame difpofition hath been the multiplying cL 
holydays. Under various pretences, nearly halj 
the days in the year have been confecrated to re 
ligion, by order of thofe gods on earth. Son 

alj and many fictitious faints, have days confi]: 
crated to their memory. 

* 1 Sam !2— 14.— xv. 15—23. t 2 Samuel vi. 6. 7, 



Serm. 28.3 from Divine Injlituiions. 379 

Here is a great flhew of wifdom, and zeal for 
God, and his caufe in the world ; calling men fo 
often from their temporal concerns to attend to the 
duties of religion ! Who can do other than ap- 
prove it ? Doubtlefs many have been deceived by 
appearances, and confidered thofe as wife and good 
who have done thefe things. But this is far from 
being their chara&er. Thefe have been the do- 
ings of " Antichrift, the Man of fin — the Son of 
perdition ! Becaufe of thefe things cometh the 
wrath of God. on the children of difobedience !" 
1 All thefe fpecious meafures are no better than 
Saul's facrificing, Uzzah's Readying the ark, and 
the ufe of images in divine worfhip ! They are 
oppofition to the orders of the Moft High, and re- 
bellion againft him. 

" Six days fhalt thou labor and do all thy work, 
but the feventh day is the fabbath of the Lord thy 
God ; in it thou fhalt not do any work" — Who- 
ever takes it on himfelf to alter this appointment, 
" thinks to change times and laws ;'* which was 
foretold of him who Ihould " fpeak great words 
againft the Moft High/'* 

The Lord's day, is the only day which God 
hath fanclified under the gofpel difpenfation. This 
infinite wifdom judged fufficient. Had more 
been requifite, more would have been confecrated 
by divine order. But not a hint of any other ho- 
lyday is to be found in the New Teftament.f 

* Daniel vii. 25. 

+ Neither the day of Chrift's birth, death, refurreclion or afceniion ap- 
pear to have been regarded as holy time, or any way diftinguifhed from 
the other days of the year, during the apoftolic age. The former of thefe is 



380 The Danger of Deviating [Serm. 28. 

Occasional calls there may be to fading and 
thankfgiving ; and we have fcripture warrant for 
attending them in their feafons. But fixing on 
certain days of the year 5 or month, Jlatedly to call 
men from their fecular bufinefs to attend to relig- 
ion, and requiring the confecration of them to re- 
ligion is adding to the book of God. However 
well intended, it goes on miftaken principles, and 
however fpecious in appearance, is affronting the 
wifdotn and authority of heaven. 

Most of the errors referred to above, are found 
among Pagans or Catholics ; but is nothing of the 
fame kind chargeable on Proteftants ? " Are there 
not with us fins againft the Lord our God ?" And 
of the fame nature with thofe we have been con- 
templating ? The knowledge of other's errors may 
be for our warning; but the knowledge of our own 
as requifite to our reformation. Where then are we 
dire£ted of God, religioufly to obferve Chriftmas, 
Lent, or Eafter ? Where to attend the £ucharift 
only twice or thrice a year; and never without 

not marked in the fcriptures. Whether it happened on the twenty fifth of 
December, or at iome other feafon is uncertain. So a:e the times in which 
the apoilles and primitive Chriftians faflered martyrdom. Thefe events are 
veiled. Divine providence hath hidden them from mankind, probably for 
the fame reafon that the body of Mofes was hidden from Ifrael — to prevent 
its being made an object of idolatrous worfhip — or for the fame which is 
iuppoied to have occasioned our Lord's feeming neglect, of his mother, and 
bit leverer reproof given to Peter, than to any other of his diiciplcs — ' ; Get 
thee behind mc Satan ;" namely, that idolatrous honor, which he fore fa w 
Jd be afterwards paid them by fome called Chriftians. 

Eafter is once mentioned in ourtranflattonof the New Teftament ; but it is 
not found in the Gj jinal. The word there ufed is flMtfva, the Palf- 

■ to note the time in which Herod intended to iiavs 
d him up to hisen 

t Acts xl\. 4. 



Serm. 28.] from Divine Injlitutions. 381 

one, or more preparatory le&ures ?* Where to add 
a third prayer at the adminiftration of that ordi- 
nance, when our divine pattern only bleffed the 
bread before he diftributed it to his difciples, and 
gave thanks to the Father, before he divided to 
them the cup ? Where are we dire&ed to attend 
quarterly feafons of prayer, or to hold weekly con- 
ferences for religious purpofes ? 

* We would not be underftood to intend that all religious meetings on 
week, days are unlawful. Special occafions often require them. But the 
Lord's day is the only time fet apart by divine order {or Jlated attendance. No 
other hath he confecrated to the bufinefs of religion. Neither would we be 
confidered as denying the legality of ever uniting to feek the Lord previous 
to the celebration of the eucharift. We may look to God to aflift and ac- 
cept us in every duty. Bu$ if we confider thefe preparatory exercifes as ?«- 
difpenfibly rcquijjc, and as tonftituting a part of the duty, we do it without di- 
vine warrant. 

From an attention to the gofpel hiftory, we are induced to believe that the 
celebration of that ordinance conftituted a part of the common duties of eve- 
ry Lord's day, while the apoflles miniilered in the Chriftian church ;t and 
that an attendance at the facramental table, was not diftinguilhed by any 
fpecial preparatory exercifes,diverfe fromthofe which anteceded other fan&u- 
ary duties. No trace of diftinftion, in thefe refpedb, is to be found in 
fcripture ; neither precept nor example can be adduced to fupport it. 
Whence then its origin ? 

Did not it derive from Rome ? We know the errors of the Romim church 
relative to the eucharift ; and their tendency to induce a belief that it is more 
holy, ; and requires greater fanctity in communicants, than is requifite to an at- 
tendance on other ordinances. And the fame notion is prevalent with many 
who have withdrawn from the communion of that church. Many ferious 
people who attend other religious duties with pleafure and advantage, are 
afraid to obey ChrihVs dying command ! Is not this a relic of popery ? 
When Luther left the papal communion, his reformation, particularly relative 
to this ordinance, was but partial. Many other protectants retain a tinge of 
catholic leaven. Is not the diftincYion refpe£ting the ian&ity of divine ordi- 
nances from this fource ? It is not found in the gofpel. If the exercifes un- 
der confideration ferve to perpetuate this unfcriptural diftin&ion, and to 
^rivemen from a plain and important duty, they have a baleful effect.. 

They may be well intended. Doubtlefs they are fo by the generality of 
thofe who attend them. It is painful to be obliged to diilent from men 
whom we receive as brethren, and revere as Chriflians, But after much de- 
liberation, inch are our views of the fubjec~t before us ; and we offer them t* 
the ferious confideration of the followers of Chriifc. 

t Acts >;x. 7. 



382 The Danger of Deviating [Serm. 28. 

But thefe are well intended. So probably was 
Uzzah's fteadying the ark — But fome of thefe do 
help on the caufe of God, and even more than the 
ftale attendance on Lord's day duties. So thought 
thofe who introduced images and paintings into 
churches. [Some indeed attend thofe who neg- 
leQ; Lord's day duties.] 

Have we then discovered defefts in the divine 
plan ! And do we feel ourfelves capable of making 
emendations in it !— Of " teaching eternal wifdom 
how to rule !"— How to e2Fe£l its purpofes of 
mercy ! 

Beware leji any man fpoil you through philofophy 
and vain deceit, after the tradition of men, after the 
rudiments of the world and not after Chrifl. u Vain 
man would be wife — He naturally thinks himfelf 
.qualified, even to ameliorate divine inftitutions. 
Temptation to this fin coincides with a natural bi- 
as in depraved humanity. Many and very mif- 
chievous errors have iffued from it. Would we 
efcape the fnare, we muft liften to the apoflle 
fpeaking in the text. The fum of his advice is 
to keep to the divine dire&ions, efpecially in mat- 
ters of religion. Thefe are contained and plainly 
taught in the holy Scriptures, which we have in 
our hands, and of the fenfe of which we muft judge 
for ourfelves ; remembering that we are account- 
able to God the judge of all. 

As fome are Jpoiled through philofophy and vain 
deceit, others are corrupted by regard to the tradi- 
tion of men and rudiments of the world. This en- 
dangered the Col^ffians, and eventually ruined the 



Serm. 28.]} from Divine Injlitutions. 383 

church at Rome. The leading errors of pagan- 
ifm were thereby introduced into that Chriftiati 
church, and rendered it completely antichriftian* 
Errors which feemed to have been deftroyed by 
Chriftianity, were again revived, and the abomina- 
tions which they had occafioned, were aSled over 
again with enlargements ! 

The traditions of men and rudiments of the world $ 
have flill their feducing influence. Moll men 
fwim down with the current of the times — adopt 
the fentiments and conform to the ufages of thofe 
with whom they live. The popular fcheme of re- 
ligion, they confider as the orthodox fcheme, and 
the religion of the land, the true religion. There- 
fore is one nation Papifts, another Protectants, one 
Calvinifts, another Lutherans. Thefe differences 
of fentiment do not arife from differences in the 
mental conftitutions of nations, but from the acci- 
dental differences of fituation. 

Few have fufficient independence of mind to 
11 judge of themfelves what is right," Many who 
" call Chrift Lord, receive for do&rines the com- 
mandments of men/' Therefore doth religion va- 
ry like the fafhions of the world. Was the fafhion 
of the world to be the rule of judgment, it might 
be wife to follow it : But " we mull every one give 
an account of himfelf to God," and be judged by 
the rule which he hath given us. It becomes us 
therefore to " call no man matter, becaufe one is 
our Matter, even Chrift." To him we are account- 
able. At our peril do we negle£fc obedience to his 
commands, 



384 The Danger of Deviating > &c. [Serm. 28. 

It concerns us to do all things according to the 
pattern drawn out before us in the Scriptures* 
Againft the natural bias to afFeft improvements on 
divine inftitutions, and againfi the prevalence of 
fafliion and contagion of popular opinion, we (hould 
be particularly on our guard. " For curfed is ev- 
ery one who confirmeth not all the words of God's 
law to do them, and all the people {hall fay^ A- 
men/' 





SERMON XXIX. 

*Ihe Sins of Communities Noted and Punished. 



Matthew xxiii. 36. 

Verily I say unto you, All these things shall come upon this 

generation. 

1 HIS is predicated of the judgments of God on 
thofe who had Ihed the blood of his faints. The 
Savior declares that all the righteous blood which 
had been Ihed on the earth from that of Abel 
down to the gofpel day, fhould come on that gen- 
eration ! 

But is not this unreasonable and contrary to the 
Scriptures ? " Far be wickednefs from God and 
iniquity from the Almighty, For the work of man 
fhall he render unto him, and caufe every man to 
find according to his ways — The righteoufnefs of 
the righteous fhall be upon him, and the wicked- 
nefs of the wicked fhall be upon him/' Such is 
the language of revelation. 

And is not that of reafon the fame? Will rea- 
son juftify punifhing fome men for other men'? 
A a a: 



386 The Sins of Communities [Serm. 29. 

fuis ? Thofe who lived in the days of our Savior 
had no (hare in the murder of Abel, or of many- 
others who had died by wicked hands. Thofe dire 
events had been accomplished before they had ex- 
iftence. How then could they be anfwerable for 
them ? 

To folve this myftery we rauft confider man in 
a twofold view — as an individual and as the mem* 
ber of a community. 

As individuals mankind are folely accountable 
for the parts which they act perfonally. In the 
judgment of the great day, they will only be judg. 
ed for the ufe which they fhali have made of the 
talents committed to them here — " We mufl all 
appear before the judgment feat of Chrift ; that 
every one may receive the things done in the 
body, according to that he hath done, whether 
good or bad/' 

But every individual is a member of the hu- 
man race, and of fome community. The race 5 as 
fuch, and the larger branches of it, the nations 
and empires into which it is divided, are amena- 
ble to the Supreme Governor, and liable to pun- 
ishment, if in their public chara&ers, they rebel 
againft him. And righteous individuals, may be 
involved in the judgments fent to punifh the fins 
of the community to which they belong. They 
often are fo. Perfonal reftitude is not defignated 
by an exemption from national calamities. Dif- 
criminations will eventually be made in its favor, 
but not hers. Here M all things come alike unto 



Serm. 29/] Noted and I :d. 387 

all, and there is one event to the righteous and 
the wicked/' 

To Jlievj fuch to he the general rule of the divine 
adminijlration in the government of the ivorld, is the 
defign of the following difcoiirfe : Which will explain 
the text. 

The world, and the communities into which it 
is divided, have their probation no lefs than per- 
fons; and there are feafons in which God enters 
into judgment with them and adjufts retributions 
to their moral ftates. 

In difcuffing the fubje£t, we fhall treat, firfi cf 
families, then of larger communities, and of the world. 
The firft family of our race affords an example 
to our purpofe. Before that family was increafed 
by a fingle branch iffuing from it, it rebelled againil 
God, and God entered into judgment with it, and 
punifhed its fin upon it. And the punifhment 
was not reftri&ed to the offending pair, but ex- 
tended to their race in common with themfelves : 
All were doomed to fufferings and death in confe- 
quertce of their fin. And the fentence hath been ex- 
ecuting upon them from that period to the prefent 
time. Mankind have gone through life forrow- 
ing ; and " death hath reigned even over thofe, who 
have not finned after the fimilitude of Adam's 

I tranfgreffion." Neither havedifcriminations been 
made in favor of the faints, but they have been 
involved in the general calamity, and groaned with 

1 the reft of the creation. 

In fome refpects this was an exempt cafe, but in 

I £He general diffufion of punifhment on the various 



388 The Sins of Communities [Serm. 29. 

branches of the family, it accords with the divine 
adminifiration refpefting other families, as appears 
from facred hiftory, and from the general hiftory 
of the human race. Countlefs examples might be 
adduced. 

The murder of Abel was not punifhed folely on 
Cain, but alfo on his family. The ground curf- 
ed for his fin, did not yield to them its ftrength ; 
and they were deprived of thofe religious inftruc- 
tions which they would no doubt have received, 
had their father dwelt " in the prefence of the 
Lord/' or remained in the family of Adam which 
contained the church of God. Many of the evils 
which fell on that (inner, fell alfo on his children 
and relied on them till the extin&ion of his race 
by the deluge. 

Similar were the confequences which followed 
the fins of Ham and Efau : But thefe more prop- 
erly rank under the head of communities : But in- 
flances of families which havefuffered, yea periih- 
ed, by judgments fent to punifh the fins of their 
heads, often occur. 

When furidry of the princes of Ifrael rebelled 
againft God in the wildernefs, and attempted a 
fubverfion of the government which God had in* 
fiituled for his people, they did not perifh alone, 
but their families perilhcd wirh them, though no 
intimations are given that they were all partakers 1 
in their fin — yen, though it is more than intimated 
xhztfrme of them were not capable of partaking in 
it — "They came out and flood in the doors of 
their tents, and their wives, and their fons, and 



Serm. 29.] Noted and Punijhed. 389 

their little ones. And as foon as Mofes had warn- 
ed the congregation, and foretold the manner of 
their death, " the ground clave afunder that was 
under them, and the earth opened her mouth and 
fwallowed them up, and their houfes — and they 
and all that appertained to them zuent down alive into 
the pit, and the earth clofedupon them ; and they per- 
ifhed.* 

To thefe might be added the families of Achan, 
Eli, Saul, Jeroboam, Baafha, Ahab and others. 
No fpecial perfonal guilt was found on many mem- 
bers of thefe families. They died to expiate fam* 
ily guilt. We know of none chargeable on Ahim- 
elech, or the other priefts who were flain by order 
of Saul. The fins of Eli and his houfe, were pun- 
ifhed upon them, agreeably to the divine denun- 
ciation, firftbya namelefs prophet; afterwards by 
Samuel. In one of the fons of Jeroboam, " were 
found good things toward the Lord God of 
Ifrael :" Therefore was he removed by an early 
death, and the refidue of the family were after- 
wards deftroyed with the fword to punifh the fin 
of the father, " who had finned and made Ifrael to 
fin." 

The divine adminiftration is Hill the fame. In 
later ages inftances might be adduced, efpecially 
among princes, of families extirpated (after a term 
of family probation, which had been abufed by 
wickednefs and dishonored by crimes) to punifh 
family guilt. But thefe might be more liable to 
be difputed than thofe recorded in facred hiftory. 

* Numbers xvi. 27 — 33, 



390 The Sins of Communities [Serm. 29, 

Though we think it evident, from common obferv- 
ation, that the curfe of heaven ufually refts on the 
defcendants of thofe who call off the fear of God 
and harden themfelves in fin, and that God " vif- 
its the iniquities of fathers on their children. 

We turn our attention next to larger communi- 
ties. Here we find the divine adminiftration reg- 
plated by the fame rules. 

Morals are as neceffary to larger communities 
as to families, or individuals, and alike required 
of them. And they are equally amenable to Hiivi 
who is over all, and receive like returns from his 
impartial hands, according to their works. The 
chief difference made between communities arid 
perfons, refpe&s the time and place, in which they 
are judged and rewarded: Refpefting the former, 
they take place in this world ; refpe&ing the lat- 
jter, in that to come. Perfons will live again af-» 
ter death. Communities, as fuch, exift only here. 
Here therefore communities mud be remunerated* 
They are fo. God tries them, and proportions re- 
tributions to their moral ftate. " Righteoufnefs 
exalteth a nation *'?. but wickednefs degrades ancf 
deftroys it. The ftrength and happinefs of a peo- 
ple are proportioned to their morals, and increafe 
and diminilh with them. 

Perhaps it will be faid, Thefe are the natural 
confequences of moral good and evil. They are 
fo. And thefe confequences are the effeft of di- 
vine order ; of the conftitution which God hath 
eftabliflied. Hence the divine declaration by the 
prophet : " At what inftant I fhall fpeak concern- 



Sjerm. 29/] Noted and Punijhed. 3^ 

ing a nation, and concerning a kingdom, to pluck 
up, and to pull down, and to deftroy ; if that na- 
tion againfl: whom I have pronounced, turn from 
their evil, I will repent of the evil that I thought 
to do unto them. And at what inftant I {hall 
fpeak concerning a nation, and concerning a king- 
dom, to build and to plant it ; if it do evil in my 
fight, that it obey not my voice, then I will repent 
of the good wherewith I faid, I would benefit 
them.* 

This declaration is verified in the divine ad- 
miniftration. God often bears with nations and 
communities, even to long fuffering ; but if they 
continue to revolt, he fails not to punifh their fin 
upon them. When a community hath filled up 
the meafure of its iniquity, judgment is executed 
upon it ; not according to the moral charafter of 
thofe who then compofe it, but according to its 
chara6ler confidered as a nation which hath been 
tried God's appointed time. 

While a community is on trial its conduct is 
recorded: its a&ts of difobedience to the divine 
! Sovereign are charged to the community, and when 
1 1 its probation ends, they are brought into the reck- 
I oning and punifhed upon it, unlefs repentance 
I and reformation intervene and prevent it. That 
" the fin of the Amorites was not full," was align- 
ed as a reafon for deferring the fettlement of 
Abram's race in the land of Canaan. God would 
inot enter into judgment with them, till the meaf- 
ure of their guilt had reached a certain height ; 

* Jeremiah xviii. 7-— 19, 



3p£ The Sins of Communities £Serm. 2c|* 

but the fins of every generation helped to fvveli 
the account, till they were ripe for ruin. The He- 
brews were then ordered to deftroy them utterly — > 
44 every thing that breathed/' It was not the fins 
of only that generation which occafioned this fen- 
tence, but the fins of the nations. Many individ- 
uals who had no perfonal guilt were included in 
the fentence, and deftroyed by its execution. The 
infants periihed with the adults. The divine 
judgments executed on other wicked communities, 
have been fimilar. Sodom, and her daughters 
were each of them a petty kingdom ; and when 
they had feverally filled up the meafure of their 
crimes, they all perifhed together, old and young. 

If more examples are defired, look to the feed 
of Jacob, That people had a long probation ; 
but when they had filled up the meafure of na- 
tional guilt, their fins were brought to remem- 
brance and punifhed upon them. The ten tribes 
revolted from God, when they left the houfe of 
David and fet Jeroboam on the throne. For more : 
than two centuries and an half God waited with r 
them, and warned them of the evils which their fins 
would bring upon them ; but they repented not. 
When their iniquity was full, he gave their ene- 
mies power over them ; " rooted them up out of 
the good land which he had given their fathers, 
and fcattered them beyond the river." 

The kingdom of Judah remained about anhua. 
dred and thirty years after " Ephraim was broken j 
that he was not a people/' Thofe who adhered I 
to the houfc cf David did not revolt fo early as* I 



Serm. 29.] Noted and Punifhed. 393 

thofe who feceded at the divifion of the kingdom, 
Divine worfhip according to the law of Mofes, 
was kept up among them ; and feveral pious prin- 
ces reigned over them. But though the progrefs 
of impiety was lefs rapid than in the other king- 
dom, there was a departure from the living God, 
and idolatry and immorality prevailed, till they 
alfo filled up the meafure of their fins. Then 
impartial heaven " ftretched over Jerufal^n the 
line of Samaria, and the plummet of the houfe of 
Ahab."* 

The generation on which thofe judgments were 
executed was greatly depraved, and like the men 
of Sodom, finners exceedingly ; but their fins 
alone would not have occafioned thofe defolations ; 
they were added to the national account, and fill- 
ed up the meafure of national guilt. One of their 
kings did much to fwell that account. Mention, 
is made, more than once, of his fins, particularly 
of the innocent blood which he died, as fixing the' 
doom of the nation, rendering prayer for it una- 
vailing and its ruin inevitable. " Though Mo- 
fes and Samuel flood before me, yet my mind 
could not be towards this people : Call them out 
of my fight ; I will caufe them to be removed 
: into all the kingdoms of the earth, becaufe of Ma- 
najfeh, the king of judah, for that which he did in 
Jeriifalem"f Wantonly fhedding the blood of 
his fubje£ts, was one of the fins charged upon him. 
This fin is, in a fenfe, unpardonable. " Blood 
defileth the land ; and the land cannot be cleanf* 

* 2 Kings xxi. i<j. t Jeremiah xv. i— a, 

Bb b 



394 Thz Sins of Communities JjSerm. 29. 

ed of the blood that is fhed in it, but by the blood 
of him that (hed it/'* Manafleh's blood was not 
fhed. Therefore was the land defined to fufiFer. 
jofiah, who reigned after Manaffeh, was pious ; 
but after he had done every thing in his power to 
atone for the fins of his fathers, and reclaim the 
nation, and not wholly without effeflt, it is expreff. 
\y noted that " the Lord turned not from the 
fiercenefs of his wrath, wherewith his anger was 
kindled againfl Judah, becaufc of all the provocations 
that Manajfeh had provoked him withal" And after 
the judgments had been executed, k is again re- 
marked that they were fent to punilh the fins of 
that wicked ruler — " Surely at the command- 
ment of the Lord came this upon Judah, for the 
fins of Manajfeh> according to all that he did ; and ah 
jo for the innocent blood that he jhed, jor he filed 
Jenfakm with innocent blood, which the Lord would 
not pardon /'f 

Manasseh was gone off the ftage; fo were all 
who had ftiared in his guilt ; that prince had, 
moreover, repented and obtained perfonal forgive- 
nefs ; but his crimes had filled up the meafure of 
national wickednefs, and judgment mud follow. 
There was no remedy. 

These areconclufive evidence that the fins of a 
people, and efpecially of the rulers of a people, 
which are not punifhed by the civil arm, are charg- 
ed to the people, and eventually punifhed upon 
them. 



Numbers xxxv. 33. + 2 Kings xxiii. 26. xxiv. 3, 4. 






Serm. 29*3 Noted and Punijked. 395 

As there are feafons in which God judgeth na- 
tions and communities, and renders to them ac- 
cording to their works, there are alfo feafons in 
which he doth the fame by the world. That this 
will be done at the end of the world, or at the 
judgment of the great day, is not matter of doubt 
with believers in revelation. But forne other fea- 
fons of divine judgment are now more particular- 
ly intended. For there are feafons in which God's 
judgments are abroad in the earth — in which the 
fins of the world feem to be brought to remem- 
brance, and punifhed on its inhabitants. 

Eminently fuch was the fix hundreth year of 
the life of Noah. " When the earth was corrupt 
before God, and filled with violence/' he entered 
into judgment, and punifhed the fin of the world* 
in the deftru&ion of its inhabitants. God did not 
€: do his work, his ftrange work, or bring to pafs 
his att, his ftrange aft," as foon as " the wicked- 
nefs of man was great, and every imagination of 
the thoughts of his heart only evil continually/' 
He waited long. But when the vaft term allowed 
to antediluvian finners was expired, he fwept off a 
race who had been difobedient while long fuffer- 
ing mercy waited with them. 

The fin of the world was then full. Human 
guilt had long been augmenting, and at length oc. 
cafioned that awful difplay of divine juftice. Ma- 
ny who were at that time deftroyed were, no doubt 
great and old offenders ; but many others differed 
from them, were but entering on life, not capable, 
of perfonal guilt, yet they were involved in the 



396 The Sins of Communities £Serm« 29, 

general calamity. Thofe of every chara&er per- 
iChed together. M The flood came and took them 
all away." 

There hath been no other feafon in which the 
divine judgments toward the whole world have 
been fo fignally manifeft as at the deluge. There 
have however, been times in which they have been 
very general and very fevere. One of thofe times 
was at hand in our Savior's day. On the genera- 
tion which lived when he fuffered for the fins of 
men, were fome of the vials of divine wrath pour- 
ed out, though not thofe in which the wrath of 
God was filled up. Perhaps at no period yet paft, 
that of the deluge excepted, hath God vifited the 
fins of men with greater feverity. If the divine 
judgments fell then more particularly on the Jews, 
the other nations did not efcape. If the Jews fuf- 
fered more than others, there were reafons j nor 
are they wholly concealed. 

The Jews had enjoyed greater religious privileg- 
es than others — had more means of inftru6lion in 
divine things, and had neglefted and abufed them, 
and feem to have more completely filled up the 
meafure of their iniquity than any other people. 
u To whom much is given, of them is the more re- 
quired; and thofe who know their duty and yet 
do things worthy of flripes fliall be beaten with 
many {tripes." 

God was alfo at that time avenging " the right. 
eous blood which had been fhed upon the earth" — 
the blood of his faints who had been martyred, of 

ich more than a double portion was chargeable 






Serm. 29.] Noted and Punijhed. 397 

on that people. They had of old killed the proph- 
ets, and perfecuted thofe who had been fent of God 
to warn them from their ways. The fame was ftill 
their governing temper, and to a greater degree 
than at any former period of their hiftory. 

They were alfo the church of God ; and he was 
now entering into judgment with his church, as a 
community the meafure of whofe iniquity was 
full. This was nearly their fituation when the 
Savior addreffed them, as in our context — " Fill 
ye up the meafure of your fathers/' 

This was not a command, but a predi£hon of 
what was then nearly accomplilhed; and he told 
them how it would be completed — by their killing 
and crucifying the meffengers of heaven, at whofe 
head was the divine meffenger who then addref- 
fed them — that when they fhould have done thefe 
things, God would enter into judgment with them, 
and avenge on them " all the righteous blood 
which had been (hed in his church from the found- 
ation of the world/' Verily I fay unto you, all theft 
things Jhall come on this generation. And he aifur- 
ed them that it would defolate their country, and 
that it would remain deftitute of thofe religious 
privileges which they then enjoyed, till they fhould 
become of another fpirit — " Behold your houfe is 
left unto you defolate. For I fay unto you, Ye 
fhall not fee me henceforth, till ye fliall fay, Blef- 
fed is he that cometh in the name of the Lord/' 

As foon as Chrift was alone with his difciples, 
he gave them a defciaption of thofe defolations, 
which is recorded in the following chapter, and is 



398 The Sins of Communities [Serm. 29. 

fo plain, and made fuch an impreflion on the 
Chriftians of that day, who were moftly Jews, that 
they fled at the approach of the Roman armies 
and efcaped the calamities which overwhelmed 
their nation. Whoever reads the hiftory of that 
age will be convinced of the truth of that predic- 
tion—" Then fhall be great tribulation, fuch as 
was not fince the beginning $f the world to that 
time, no, nor ever fhall be. " Thofe were the days 
of vengeance, that all things which were written 
might be fulfilled/' 

Another of the feafons of divine judgments oc- 
curred at the fubverfion of the Roman empire by 
the Northern barbarians. That mighty empire 
comprehended a very large portion of the then 
known world. It had become exceedingly popu- 
lous. Italy, in particular was chiefly covered 
with the dwellings of men, like one continued 
city ; and almoft the whole empire fwarmed with 
inhabitants, and many parts were cultivated like a 
garden. But when thofe favages broke into it, 
they carried fire and fword wherever they v/ent. 
Like the armies of God's judgments defcribed by 
the prophet Joel, they carried terror and deftruc- 
tion — iC A fire devoured before them, and behind 
them a flame burned : The land was as the garden 
of Eden before them, and behind them a defolate 
wildernefs ; and nothing efcaped them."* The 
mod populous and fruitful parts of that vaft em- 
pire were literally made defolate, and became a 
wiidemefs ; and many places have never recover- 

[01 



Sjsrm. 29/j Noted and Punijked. 399 

ed their former luftre, and few become equally 
populous to this day. 

Waving the particular mention of other peri- 
ods in which the judgments of God have been made 
manifeft, would only obferve, that we are taught 
by the prophets, to expe£l defolating judgments 
before the beginning of the latter day glory, and 
that they will be very general — that the fins, not of 
this, or that community, but of the world will come 
into remembrance before God ; and that the full 
vials of his wrath will be poured out, not barely 
to avenge the fins of that generation, but the fins of 
the world, the meafure of their iniquity being then 
full. 

The moll terrifying metaphors are ufed to pre- 
figure the judgments which will then be executed 
on mankind. The deftrudtion of men is compar- 
ed to the harveft and vintage ! But the language 
of prophecy, if we confider the human race as the 
obje£fo of the harveft and vintage, admits no aug- 
mentation of terror. " And I looked, and behold 
a white cloud, and upon the cloud one fat, like 
unto the Son of Man, having on his head a golden 
crown, and in his harid a fharp fickle. And anoth- 
er angel came out of the temple, crying with a loud 
voice, to him that fat on the cloud, Thruft in thy 
fickle and reap : For the time is come for thee to 
reap ; for the harveft of the earth is ripe. And 
he that fat on the cloud thruft in his fickle on the 
earth, and the earth was reaped. And another an- 
gel came out of the temple which is in heaven, he 
alfo having a {harp fickle. And another angel 



400 The Sins of Communities £Serm. 29, 

came out from the altar, which had power over 
fire : and cried with a loud cry to him that had 
the fharp fickle, faying, Thruft in thy fharp fickle, 
and gather the clufters of the vine of the earth; 
for her grapes are fully ripe. And the angel thruft 
in his fickle into the earth, and gathered the vine 
of the earth, and caft it into the great wine prefs of 
the wrath of God. And the wine prefs was trod- 
den without the city ; and blood came out of the 
wine prefs, even unto the horfes bridles, by the 
fpace of a thoufand and fix hundred furlongs/'* 
The fcenes here depifted are yet future. They 
are confirmed, and in fome meafure illuftrated, by 
other prophecies ; but as our underftanding of 
prophecies mud remain partial till explained by 
their accomplifhment, we leave the intelligent read- 
er to his own reflexions upon them. 

Inferences. 

I. That communities, both fmall and great are 
on trial here, and that they are eventually called 
intojudgment and rewarded <*nd puniflied accord- 
ing to their ufe, or abufeof talents, is fairly deduc- 
ible from the fubjeft under confideration. Such 
being the divine adminiftration, we fee the impor- 
tance of national virtue. Morals are the health 
and ftrength of a community : While they remain 
no enemy can prevail againft it. " The angel of 
the Lord encampeth round about them that fear 
him, and delivereth them" — But when a communis 
ty degenerates, and become corrupt and vicious, 

* Revelation xiv. 14— 20. 



Sirm. 29.3 Noted and Piinijhed. 40 1 

their guardian angel quits his charge, and their 
guardian God becomes the avenger of their crimes. 

II. We fee alfo the importance of good govern- 
ment, and good rulers, who will execute righteous 
laws with fidelity, and in their own perfons, fet 
the example of obedience to them* The example 
of thofe in authority hath a commanding influ- 
ence. Their principles and praftices, draw many 
after them. We fee this exemplified in the hifto- 
ry of the Hebrews : When their great men were 
good men, virtue was refpedied, and the nation re- 
joiced ; but " the wicked walked on every fide, 
when the vileft men were exalted/' and the degrad- 
ing, and even defolating judgments of heaven fol- 
lowed. " Thefe things happened unto them for 
cnfamples ; and are written for our admonition/'** 

III. The charaQer of individuals is not to be 
judged by their circumftances here. When judg- 
ments are abroad to punifh national wickednefe 
they do not always fall on the tnoft guilty — they 
fall en the community. — All who belong to it are 
obnoxious. fl Suppofe ye that the Galliieans 
whofe blood Pilate mingled with their facrifices 
were finners above all the Gallileans, hecaufe they 
fuffered fuch things? I tell you. Nay; but ex- 
cept ye repent, ye fhall all likewife perifh." All 
have fins fufficient to juftify God in taking them 
away when, and how, he pleafeth. 

Was there not another life, impartiality would 
require a different divine adminiftration. Dis- 
criminations would here be made according to thi 

* 1 C.)ii&thi»s x, 11* 

Cee 



402 The Sins of Communities [Serm. 29* 

difference of moral chara&ers. They are not 
made. The iniquity of fathers is vifited on their 
children ; the iniquity of communities on particu- 
lar generations, and on individuals ; and often on 
thofe who are not the moft guilty ! We fee it in 
every part of the flcetch which we have taken of 
the divine government. 

The do&rineof another life clears up this myf- 
tery . Without the belief of it we cannot ci afcribc 
lighteoufnefs to our Maker;" but when we take 
it into the account every difficulty is removed. 
That there is another life, in which the perfeft 
re£iitude of divine providence will appear, is a 
diftate of reafon, and the explicit language of rev- 
elation. 

IV. When the myftery of God is finifhed, and 
the veil now fpread over the divine adminiftratiori 
taken away, we fhall fee the wifdom, juftice, and 
goodnefs of thofe parts of it, which now, feeing on- 
ly in part, we contemplate with furprize and won- 
der. — " That all the righteous blood ihed on the 
earth, from that of righteous Abel, to our Savior's 
day, fhould be required of that generation ;" and 
that there fhould be feafons in which the fins of 
nations and of the world are avenged on particu- 
lar generations, who are made to bear the fins of 
thofe who had gone before them, and on individ- 
uals, not diftinguifhed by their crimes, will no 
more aftonifh and confound us ! 

We now witnefs fuch things in the divine ad- 
ministration ! We cannot but witnefs them. We 
fnall then fee the reafons of them, and be fatif. 



Serm. 29/] Noted and Pimijhed. 403 

fied ; we fhall join in that angelic afcription, " E- 
ven fo Lord God Almighty, true and righteous are 
thy judgments/'* Till that decifive day, let us 
wait on the Lord, and in the way of well doing, 
truft in his mercy — " For oj him, and through him, 
and to him, are all things : To whom be glory fortv* 
er"t Amen. m 



* Revelation xvi. 7, 



f Romans xi. 36. 




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